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200 pages, Paperback
First published January 1, 1972
Football players are simple folk. Whatever complexities, whatever dark politics of the human mind, the heart – these are noted only within the chalked borders of the playing field. At times strange visions ripple across that turf; madness leaks out. But wherever else he goes, the football player travels the straightest of lines. His thoughts are wholesomely commonplace, his actions uncomplicated by history, enigma, holocaust or dream.
Being so tired and sore at night that I could not raise an arm to brush my teeth. Being made to obey the savage commands of unreasonable men. Being set apart from all styles of civilization as I had known or studied them. Being led in prayer every evening, with the rest of the squad, by our coach, warlock and avenging patriarch. Being made to lead a simple life.
The special teams collided, swarm and thud of interchangeable bodies, small wars commencing here and there, exaltation and firstblood, a helmet bouncing brightly on the splendid grass, the breathless impact of two destructive masses, quite pretty to watch.

Foos-ball? Buncha overgrown monsters man-handlin' each other... 'Member when dat man wanted you to play foos-ball, Bobby?As I’ve said elsewhere, it’s more probable than not that I’m an original goodreads asshole. For this review, at least, this is because I was traumatized by high school foos-ball and still have fucking nightmares about it, except that I’m me, now, 40 fucking years old, getting ritually abused by the same coaches and upperclassmen and whatnot. By the gods, it’s horrible. When foos-ball ended, I felt just like the guy in the novel: “No more football. No more hitting. No more sweat and pain. No more fear” (179).

The protagonist of this book is bare life, that is, the life of homo sacer (sacred man), who may be killed and yet not sacrificed, and whose essential function in modern politics we intend to assert. An obscure figure in Roman law, in which human life is included in the juridical order solely in the form of its exclusion (that is, of its capacity to be killed) has thus offered the key by which not only the sacred tests of sovereignty but also the very codes of political power will unveil their mysteries. (loc. cit. at 12)No son of mine is gonna play any foos-ball, perhaps? Early meditation on “the modern athlete as commercial myth” (3), maybe, also? When narrator proclaims “My life meant nothing without football” (22), he is invoking the agembenian distinction between bios and zoe, no?

Exile in a real place, a place of few bodies and many stones, is just an extension (a packaging) of the other exile, the state of being separated from whatever is left of the center of one’s own history. […] Day after day my eyes scanned in all directions a stunned earth, unchangingly dull, a land silenced by its own beginnings in the roaring heat, born dead, flat stones burying the memory. (31)Dude walks in the desert as “demanded by the mythology of all deserts and wasted places” (42), wherein “all colors were different shades of one nameless color” and “water would have been a miracle or mirage.”

You go to a place where there aren’t any Jews. After that you revise your way of speaking. You take out the urbanisms. The question marks. All that folk wisdom. The melodies in your speech. The inverted sentences. You use a completely different set of words and phrases. Then you transform your mind into a ruthless instrument. You teach yourself to reject certain categories of thought. (46-47)He’s “tired of the guilt,” “the guilt of being innocent victims” (47). (Yeah, I’m WTFing, too.) Anyway, “the desert was an ideal place in which to begin the process of unjewing” (187).




all the visionary possibilities of the fast. To feed on plants and animals of earth. To expand and wallow. I cherished his size, the formlessness of it, the sheer vulgar pleasure, his sense of being overwritten prose. Somehow it was the opposite of death. (49)Compare that position with the unfavorable presentation of human corpulence in A Confederacy of Dunces, say.
Things to live up to. I feel like I’m consistently myself. So many people have someone else stuck inside them. Like inside that big large body of yours there’s a scrawny kid with thick glasses. Inside my father there’s a vicious police dog, a fascist killer animal. Almost everybody has something stuck inside them. Inside me there’s a sloppy emotional overweight girl. I’m the same, Gary, inside and out. It’s hard to be beautiful. You have an obligation to people. You almost become public property. (67)Further: “And anyway who’s to say what’s beautiful and what’s ugly?” (id.). Likely that the responsibility for beauty is diffuse, as with warfare: “Weapons technology is so specialized that nobody has to feel any guilt. Responsibility is distributed too thinly” (86)—as with corporate crime, mens rea at the executive level and actus reus in middle management.

