The Corner. David Simon

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СКАЧАТЬ ready rock: Once chased from the corners by the organized drug trade, the burn artists have returned to a golden era. They stand where they want, sell what they want, and risk only the rage of their victims, or in a rare instance, the ire of a street dealer whose business or reputation suffers by proximity.

      There are the other outcasts, too, those with no temperament for sales or service, just a willingness to risk all for a chance at the mother lode. The stash stealers, who will spend time watching the runners and touts, tracking them to the ground stash and then waiting for the ideal moment. Or the stickup boys, the crazed loners who gather information about this corner and that, tracing a product back until they’re coming through the door of the stash house in an adrenaline rush, staking everything on the premise that no dealer will come back on them, that their ferocity will not be matched. A few of West Baltimore’s stickup men have survived a decade or more, but most carry the doomed, thousand-yard-stare of shorttimers. Once, a stickup boy could go into battle relying at least on the organizational structure; they knew who they were going up against and the consequence of those actions. But today, when even fifteen-year-old hoppers have a loaded.380 hidden in the alley, the job is little better than a death wish.

      Crowd them together—each pursuing his or her immediate ends—and what governs the corner no longer resembles either a corporate model or the orderly economics of the marketplace. It is, instead, the raw anarchy of the natural world. At the watering hole, the strong survive, the weak perish, and self-preservation and self-gratification dictate that any conceivable act of brutality or betrayal can and will occur. Social norms, morality, the values of the civilization that created the American cities—precious little of it remains at the oasis itself, where everyone must come to drink, regardless of the risk. Though it began as a criminal subterfuge and grew to become a neighborhood bazaar, the urban drug corner is now the social framework through which almost every soul in these battered communities must pass. Some, perhaps, will destroy themselves immediately, others will lose themselves in the mix, and a few stoics, astonishingly, will pass through the corner unscathed and uncorrupted. But pass through they must, because in places like Fayette Street, the corner is the neighborhood.

      Yet there are still rules to this place—even anarchy creates its own axioms. The old code of the dealers is useless now; the new rules are different and have to be. Because, by necessity, any new logic must allow for a mother to stand on Monroe Street and tout Red Tops with her two-year-old in tow. It must allow for a fiend’s theft of the television set from the recreation center, of chalices from the corner churches, of the rent money from his mother’s bedroom. And the rules of the corner cannot stand if they prohibit a thirteen-year-old from holding up a single vial of coke and telling a playmate with brutal honesty that for one of these, your mother will step up and suck my dick.

      Make no mistake: No one likes to play under the rules, no one on Fayette Street respects them or regards them as fair or worthy or in any way justified. Even the lowest needle freak knows guilt at the instant he’s doing dirt, but knowing it changes nothing. The rules are not to be trifled with; they are not arbitrary, nor are they simply an afterthought or rationalization. The new postulates and proofs of the corner embrace the chaos, written as they are in an environment perfectly indifferent to anything beyond dope and coke. To exist in that environment—to seek or sell dope and coke—and at the same time to carry the burden of an outside morality is to invite abuse and failure. To ignore the rules, to try to live above them, is to walk blindly into the maw of the thing, risking destruction for something as ethereal and vague as human decency.

      The rules of the game are a two-step program to nonrecovery, as valid a living credo as anything on those pamphlets that get tossed around at Narcotics Anonymous meetings. First among them is a basic declaration of intent as all-encompassing as the first commandmant to roll down the slopes of Sinai.

      I. Get the blast.

      Get it and live. For whomsoever believeth in good dope shall live forever, or if not forever, at least for that sugar-sweet moment when he chases down a vein, slams it home, and discovers that what they’re saying about them Green Tops is true: The shit is right. And if the shit ain’t right, if he cooks it up and guns it home and it’s B-and-Q, or just enough to get him out of the gate, then the first rule still applies. Go back to the corner and get the blast. And then do it again. Because the next one, or the next one after, will be the true dose, the one to justify all faith. Ten or twenty or thirty years of addiction—it doesn’t matter. Every fiend in the street is trying to re-create that first perfect shot of dope or coke, the one that told him this was what he wanted in life. The fiends are at it morning, noon, and night—none of them ever quite getting there, getting just close enough to feed the hunger. And if by some miracle one nails it, if he catches that perfect wave and experiences the chemical epiphany in the back bedroom of some rotting two-story pile, swaying and nodding and scratching to some angelic melody in the kingdom-to-come, if he can stumble back against the flaking plaster and paint, smile stupidly and, with utter reverence, proclaim the shit a bomb, then what? What price glory, save for another caper for another ten dollars and another trip back to the corner, hoping against hope that the vials are still packed, that whoever put that good dope on the street hasn’t watered down the back end of the package.

      If faith and spirituality and mysticism are the hallmarks of any great church, then addiction is close to qualifying as a religion for the American underclass. If it was anything less, if at Fayette and Monroe there was a single shard of unifying thought that could compete with the blast itself, then the first rule would be null and void. But no, the blast is all, and its omnipotence not only affirms the first rule, but requires the second:

      II. Never say never.

      On the corner, the survivors do what they’ve got to do and they live with it. When mere vice is sufficient to get the blast, it ends there. But eventually, it’s sin that is required, and when sin falls short, absolute evil becomes the standard. Those who play the game and deny the progression, who insist that there are some moral limits that they will not violate, are forever surprising themselves. Never say never, cry the sages, because a true believer pays absolute homage to addiction, he turns to face it like a Muslim turns toward Mecca. The transformation is gradual but certain, and wrapped in a new vernacular of moral denial.

      In the thought and speech of the corner, misdemeanors become not crimes, but capers. Those selling drugs are no longer peddling dope, but serving people; those buying the drugs are not addicts or junkies—perjorative terms of an earlier era—but dope fiends, a term that captures the hunger and devotion of the corner chase, rather than simple dependency. A player who undertakes an armed robbery, a street shooting, or a carjacking is no longer committing a felony, but simply doing a deed. A burn bag sold to a friend, a stash stolen from a first cousin’s bedroom, is no longer a betrayal, but merely getting over. When you do these things, of course, you’re simply playing the game; when these things are done to you, it’s the work of a crudball, a cold motherfucker with no feelings or conscience. The term is never self-applied; corner logic doesn’t work that way. One’s own crudball adventures are not, of course, regarded as such; the most successful of them are recounted by the perpetrators in a bemused tone that suggests professional pride. The rest of the herd, too, can often manage a grudging respect for a player who breaks new ground in doing unto others, so that a crudball act that consistently yields a profit can easily rise in stature. It becomes, in corner parlance, a dope-fiend move.

      It’s almost better to be born into the world of the dope-fiend move, and stay there, than to arrive there as a matter of necessity, burdened by ethical baggage that serves no useful purpose. That can only make a player vulnerable. So it is with Gary McCullough, who can’t easily justify anything worse than the penny-ante caper. And so it is with Fran Boyd, who has acquired an arsenal of fiendish moves only to be constrained by a lingering sense of obligation to her sons.

      In the end, the corner best serves the hardcore, the junkyard dogs with neither the time nor inclination for pity. It’s for Ronnie Boice, Gary’s girl, who never misses her shot, though her children are СКАЧАТЬ