Eastern Standard Tribe - Doctorow Cory - Страница 3

8. Miscellaneous

8.a. Each time You distribute or publicly digitally perform the Work or a Collective Work, the Licensor offers to the recipient a license to the Work on the same terms and conditions as the license granted to You under this License.

8.b. If any provision of this License is invalid or unenforceable under applicable law, it shall not affect the validity or enforceability of the remainder of the terms of this License, and without further action by the parties to this agreement, such provision shall be reformed to the minimum extent necessary to make such provision valid and enforceable.

8.c. No term or provision of this License shall be deemed waived and no breach consented to unless such waiver or consent shall be in writing and signed by the party to be charged with such waiver or consent.

8.d. This License constitutes the entire agreement between the parties with respect to the Work licensed here. There are no understandings, agreements or representations with respect to the Work not specified here. Licensor shall not be bound by any additional provisions that may appear in any communication from You. This License may not be modified without the mutual written agreement of the Licensor and You.

Dedication

For my parents.

For my family.

For everyone who helped me up and for everyone I let down. You know who you are. Sincerest thanks and most heartfelt apologies.

Cory

Eastern Standard Tribe

1.

I once had a Tai Chi instructor who explained the difference between Chinese and Western medicine thus: "Western medicine is based on corpses, things that you discover by cutting up dead bodies and pulling them apart. Chinese medicine is based on living flesh, things observed from vital, moving humans."

The explanation, like all good propaganda, is stirring and stilted, and not particularly accurate, and gummy as the hook from a top-40 song, sticky in your mind in the sleep-deprived noontime when the world takes on a hallucinatory hypperreal clarity. Like now as I sit here in my underwear on the roof of a sanatorium in the back woods off Route 128, far enough from the perpetual construction of Boston that it's merely a cloud of dust like a herd of distant buffalo charging the plains. Like now as I sit here with a pencil up my nose, thinking about homebrew lobotomies and wouldn't it be nice if I gave myself one.

Deep breath.

The difference between Chinese medicine and Western medicine is the dissection versus the observation of the thing in motion. The difference between reading a story and studying a story is the difference between living the story and killing the story and looking at its guts.

School! We sat in English class and we dissected the stories that I'd escaped into, laid open their abdomens and tagged their organs, covered their genitals with polite sterile drapes, recorded dutiful notes en masse that told us what the story was about, but never what the story was. Stories are propaganda, virii that slide past your critical immune system and insert themselves directly into your emotions. Kill them and cut them open and they're as naked as a nightclub in daylight.

The theme. The first step in dissecting a story is euthanizing it: "What is the theme of this story?"

Let me kill my story before I start it, so that I can dissect it and understand it. The theme of this story is: "Would you rather be smart or happy?"

This is a work of propaganda. It's a story about choosing smarts over happiness. Except if I give the pencil a push: then it's a story about choosing happiness over smarts. It's a morality play, and the first character is about to take the stage. He's a foil for the theme, so he's drawn in simple lines. Here he is:

2.

Art Berry was born to argue.

There are born assassins. Bred to kill, raised on cunning and speed, they are the stuff of legend, remorseless and unstoppable. There are born ballerinas, confectionery girls whose parents subject them to rigors every bit as intense as the tripwire and poison on which the assassins are reared. There are children born to practice medicine or law; children born to serve their nations and die heroically in the noble tradition of their forebears; children born to tread the boards or shred the turf or leave smoking rubber on the racetrack.

Art's earliest memory: a dream. He is stuck in the waiting room of one of the innumerable doctors who attended him in his infancy. He is perhaps three, and his attention span is already as robust as it will ever be, and in his dream-which is fast becoming a nightmare-he is bored silly.

The only adornment in the waiting room is an empty cylinder that once held toy blocks. Its label colorfully illustrates the blocks, which look like they'd be a hell of a lot of fun, if someone hadn't lost them all.

Near the cylinder is a trio of older children, infinitely fascinating. They confer briefly, then do something to the cylinder, and it unravels, extruding into the third dimension, turning into a stack of blocks.

Aha! thinks Art, on waking. This is another piece of the secret knowledge that older people possess, the strange magic that is used to operate cars and elevators and shoelaces.

Art waits patiently over the next year for a grownup to show him how the blocks-from-pictures trick works, but none ever does. Many other mysteries are revealed, each one more disappointingly mundane than the last: even flying a plane seemed easy enough when the nice stew let him ride up in the cockpit for a while en route to New York-Art's awe at the complexity of adult knowledge fell away. By the age of five, he was stuck in a sort of perpetual terrible twos, fearlessly shouting "no" at the world's every rule, arguing the morals and reason behind them until the frustrated adults whom he was picking on gave up and swatted him or told him that that was just how it was.

In the Easter of his sixth year, an itchy-suited and hard-shoed visit to church with his Gran turned into a raging holy war that had the parishioners and the clergy arguing with him in teams and relays.

It started innocently enough: "Why does God care if we take off our hats, Gran?" But the nosy ladies in the nearby pews couldn't bear to simply listen in, and the argument spread like ripples on a pond, out as far as the pulpit, where the priest decided to squash the whole line of inquiry with some half-remembered philosophical word games from Descartes in which the objective truth of reality is used to prove the beneficence of God and vice-versa, and culminates with "I think therefore I am." Father Ferlenghetti even managed to work it into the thread of the sermon, but before he could go on, Art's shrill little voice answered from within the congregation.

Amazingly, the six-year-old had managed to assimilate all of Descartes's fairly tricksy riddles in as long as it took to describe them, and then went on to use those same arguments to prove the necessary cruelty of God, followed by the necessary nonexistence of the Supreme Being, and Gran tried to take him home then, but the priest-who'd watched Jesuits play intellectual table tennis and recognized a natural when he saw one-called him to the pulpit, whence Art took on the entire congregation, singly and in bunches, as they assailed his reasoning and he built it back up, laying rhetorical traps that they blundered into with all the cunning of a cabbage. Father Ferlenghetti laughed and clarified the points when they were stuttered out by some marble-mouthed rhetorical amateur from the audience, then sat back and marveled as Art did his thing. Not much was getting done vis-a-vis sermonizing, and there was still the Communion to be administered, but God knew it had been a long time since the congregation was engaged so thoroughly with coming to grips with God and what their faith meant.