Joseph McElroy - Women and Men

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Women and Men: краткое содержание, описание и аннотация

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Beginning in childbirth and entered like a multiple dwelling in motion, Women and Men embraces and anatomizes the 1970s in New Yorkfrom experiments in the chaotic relations between the sexes to the flux of the city itself. Yet through an intricate overlay of scenes, voices, fact, and myth, this expanding fiction finds its way also across continents and into earlier and future times and indeed the Earth, to reveal connections between the most disparate lives and systems of feeling and power. At its breathing heart, it plots the fuguelike and fieldlike densities of late-twentieth-century life.
McElroy rests a global vision on two people, apartment-house neighbors who never quite meet. Except, that is, in the population of others whose histories cross theirsbelievers and skeptics; lovers, friends, and hermits; children, parents, grandparents, avatars, and, apparently, angels. For Women and Men shows how the families through which we pass let one person's experience belong to that of many, so that we throw light on each other as if these kinships were refracted lives so real as to be reincarnate.
A mirror of manners, the book is also a meditation on the languagesrich, ludicrous, exact, and also Americanin which we try to grasp the world we're in. Along the kindred axes of separation and intimacy Women and Men extends the great line of twentieth-century innovative fiction.

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Tall Salt also took part — rare for a woman — in the Night Sing aimed at ridding the Prince’s mother’s head of certain all-too-familiar demons her hospitality toward whom did not interfere with her (well) actually Christian hospitality toward Margaret whom her son obviously loved and to whom she gave an amulet asking the by-now-not-so-pale-faced visiting Eastern Princess if she would come into the isolation ti-pi "and bring the bird with you" — the giant bird in fact larger than five or six hogans dovetailed securely together by the best woodworkers — though a bird with proportionally small eyes oddly diamond-within-diamond-shaped, the type of eye the Anasazi medicine man should have had, to represent wisdom and watchfulness, though while he had the first he could not bother to have the second, for he left watchfulness to others which, even without diamond eyes (squinting or not — whereas he had normal gray-gold liquid eyes), was a mark of the reincarnality their beings secretly yearned to get over with in order then to watch out during a succeeding lifetime for the next life after that — though, as the Anasazi believed with a smile from his slow-beating, all but immortally slow, heart, one did not know this was what one watched for: and when Jim, like his daughter (though not his sleeping son), told grandmother Margaret he didn’t believe any of that reincarnation stuff (and found himself momentarily off guard to hear her cheerfully concur, "No more do I"), he wanted her to add something else and he heard the long-at-large memory find her in a catch of her breath: "But do you know," she said, "he told the Navajo Prince once toward the end that a young person would someday find a new form of reincarnation like a unique green butterfly — seen luminous-night-herring-fashion from the shores of both oceans uniting them for it was the same perfectly sane butterfly in two separate places and there would come, in the future, a way to verify the fact by instant communication over that full distance — this a prophecy without question for when the Anasazi, himself close to death and (not, of course, reincarnation but) that cloudhood that proved to be his own lofty noctilucent burial, saw the aforementioned new mode of communication in future as possibly a kind of ear whorled inward to a tiny pool of air dense as the cactus juice, strong as a rattlesnake’s jaw, clever as the percussion cap of a firearm from the East (tested or not in Mexico) that might receive at will messages from so far away only oceans could express this distance, he obviously knew nothing of the telephones from the mid-seventies of his own century that already connected fort to fort, Fort Keogh to Fort Bowie, to some deep bank of Black Hill treasure plundered without interest, to the sacred lava lake where Kiowas exited to the Pacific Coast told their Modoc hosts of grandparents killed at Fort Defiance and of Anglo warmen listening with their bare ear to the rail to hear seventeen miles off, say, or exactly eleven and a quarter, the iron blackbird of fortune grinding closer and closer bearing unconscious in its mineral genes the coming concept of Wide Load cross-continental haulage, but the Anasazi’s prophecy of death for the young person who found this new species of reincarnation was not less true than it was unnecessarily harsh.

Now Jacob Coxey, who marched an army of unemployed on Washington in 1894 and who had tea with Margaret who interviewed him in Ohio on her way home from the West, believed in his cohort-populist-financial-theological windbag Carl Browne’s theory of reincarnation. At death the soul returned to a reservoir like a caldron which contained all previous souls and this reservoir was where you got your soul and its special mix when you were born (as, from the Earth, your bodily chemicals), and Christ’s soul was in that caldron too, and therefore, in the fractional reincarnation which soulhood was, you had some Christ in you, but Browne discovered he and Jacob Coxey had an exceptionally large ration of Christ’s soul (presumably not embezzled in those panic months of defalcations by the dozen) which explained why the two men had been brought together for good works and for the march on Washington commencing at Easter of ‘94 (by which time Margaret and Alexander were reunited in New Jersey and making their own plans) and Browne called Coxey the cerebrum of Christ and himself the cerebellum. But the Hermit-Inventor had nothing to do with religious or social questions.

But. . but. . (the boy who at fifteen felt like a man asked his grandfather Alexander, who raised his palm in the peace gesture and laughed, Don’t ask me, don’t ask me), but didn’t the Hermit-Inventor of New York say the Navajo Prince’s mother would come back to life if the East Far Eastern Princess let herself be turned into a mist and spirited into the great Statue in the aging harbor? — Don’t ask me, laughed the grandfather, I thought you were through with all that stuff, so that Jim saw Alexander with meaty hands and bloody festoons reflected in his eyeglasses, because the awesomely pale-faced butcher with his Panama hat downtown had a sign behind him saying, DON’T ASK ME. I DON’T KNOW AND I DON’T WANT TO KNOW. But did that mean the Hermit knew the Prince’s mother would recover? But how long was it before she actually did come back to life? Wasn’t it that very night that they left? Or did the Princess’s promise to let herself be turned into a mist later on make the mother well again? Did the Hermit actually make it happen or only know that it would?

Oh, said Alexander, I think most of their ceremonials are against disease (can’t blame ‘em) whereas down among the Zuhis most of the palaver and singing is aimed at making rain, I think — your musical mother wasn’t the slightest bit interested in all that — but don’t ask me, ask your grandmother: Think what stems from not asking a given question ("given"? who gave it?). Think what would have happened if Jackson had asked the Indians what they wanted. The Civil War might have been averted and U. S. Grant would never have had the chance as President to fill the Indian Agency with Quakers who often actually did find out what the Indians wanted. (How could the Civil War have been averted? the boy started to ask, but his elder was perhaps way ahead of him.) For one thing, Indians westward might not have been so bad off and Margaret might not have been so curious to see what we had done to the Indians, and how — because you know she met a nasty little chap, part-Sioux I guess, at the Chicago Fair who told her the Indians deserved the Long March and had a perfect right to their poverty with their dumb ways of farming and if the magic was so all-fired powerful why did they not make rain? A man named Wentzel or Hintz or Lenz, the name doesn’t matter — and that’s why she got mad and disobeyed her father whom she was sending news dispatches back to, and went on out to Indian territory, still sent her dispatches mind you, wore her hat clear to Colorado, courageous girl, Margaret, but. . but. .

What? asked the grandson, who had once asked Margaret how she had gotten back to New Jersey from the West and she said she had had enough money to get to St. Louis where a collateral, thoroughly disreputable cousin of the Eads family whom she had met months before at the New Jersey exposition at the Chicago Fair helped her out — he drank too much and had been a friend of Gustave ("Le Tour") Eiffel in the French countryside where they had studied trees and computed bridges — and this man had gotten Margaret onto a train east, he was owed a favor by a railroad man, a German immigrant who had supplemented the meager pay of two Democratic coun-cilmen but made more money faster across the river in the East St. Louis mule market just before the famed windy flood of ‘85, and both men were now obsessed with putting together a World’s Fair for St. Louis within ten years to top Chicago’s, one already writing a book about it; but Margaret fell out with the conductor of the train somewhere past Cincinnati and made the rest of the trip under her own steam.

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