Published in the August 20, 2006 edition of The New York
Times, David Foster Wallace's essay "Roger Federer as Religious
Experience," proves to hold so much more under the surface than simply
your standard run-of-the-mill review of the living tennis legend that is Roger
Federer and his predictably excellent performance at Wimbledon, the greatest
stage in the tennis landscape. In fact, DFW even states that he isn't writing
this piece to simply gush over the magnificent playing ability of Federer, as
so many of his contemporaries have already done in rather copious numbers;
after all, finding material in this vein is "all just a Google search
away. Knock yourself out." ("Roger Federer as Religious
Experience," New York Times, David Foster Wallace) Instead, there
is a comparison that needs to be drawn here; and a contrast that must be presented
This comparison ultimately lies in the
similarities between the natural grace and impeccable ability stemming from
years of intensive training that Federer endured next to the timeless notion of
beauty and an almost unconceivable sense of serenity. You don't have to look
far to find this emotion radiating off of the man himself; it's everywhere,
from the distant smile plastered across his face at the traditional Wimbledon coin
toss to the relaxed and carefree way that he conducts his interviews. Federer's
fans are just swelling with this unique energy as well: DFW even notes how the
Junior Wimbledon tournament held the day before is bursting with players who
utilize a calculated, traditional approach to the game eerily similar to the
same style of play that was brought back to prominence by Federer himself.
What
makes this aspect of the essay so powerful is the obvious expertise, passion
and love that Foster Wallace harbors for the game of tennis. Whether he is at
work breaking down the mechanics of Federer's bitter rival Rafael Nadal's sharp
topspin forehand or detailing the precise position that the racquet must be in
to hit each specific type of shot and location, it is clear that Foster Wallace
has more than just a mere reporter's stake in the contest; he is an avid,
lifelong player and fan himself. Competing in the game of tennis at the
intermediate level myself for the last six years of my life, I feasted on
the essay’s logistic talk and numerous references to game theory and vivid
reenactments of the action witnessed at Wimbledon that day. This essay is a
tennis player's dream, but don’t’ stop reading yet; it holds even more just
below the four cornered cement surface for those not so invested in the sport
itself.
Briefly
over the course of the work (DFW only mentions him at two points in the entire
account), a seven-year-old boy named William Caines is introduced as a
"blond and pink-cheeked" cancer survivor who receives the esteemed
honor of conducting the coin toss before the final match between Federer and
Nadal. At first, you don't really know where DFW is going with this, or why he
even mentioned it, other than the fact that it is a sweet moment for a child
who has already endured so much bitterness in his short lifetime. It is only
until after DFW is finished describing the affection that the tennis world (and
those beyond) have for athletes like Federer (and a particular footnote that
almost explicitly states the message) that you begin to put the pieces
together. In fact, it is really more of a question, a moral debate of sorts. If
God was responsible for creating the Good, Righteous and Powerful figure
of Federer that stands a mere several feet away returning volleys almost
effortlessly at the net, He then was also the creator of the poor, suffering
and weak child that flipped a circle of copper several hours back. This raises
a very unnerving question: How could He have allowed this?
It is also interesting to note that DFW doesn't realize this
stark contrast between everything Federer is and everything Caines is not until
the third set or so of the match, almost as an afterthought. To me, this is an
indication of all of the elements we as mainstream citizens neglect in society;
thrusting our affections and praise unto those figures placed on such high
pedestals and that possess "the stuff,” while in turn brushing aside those
like little William Caines who should be on a stage of their own. Also, this
forces one to consider religion (tying right in to the title of the essay) and
how, if it truly is so Pure and Good, it can permit such tragedies and
hardships like this to occur while rewarding some and punishing others for
seemingly no particular reason at all.
I find myself recalling the story of Job from the Old
Testament, and how sometimes the most innocent, clean and pure of human beings
are forced to endure the most wicked, sadistic and sinister of events. Perhaps,
however, there is a reward for Caines far greater than a measly coin toss at the
beginning of a tennis match waiting down the road for him on his seemingly
endless endeavor; just as Job was rewarded with a newfound strength in God’s
grace along with all of his possessions/family back after watching them all
taken away from him prior. I believe that this is what DFW ultimately wants us
to ponder upon the conclusion of his essay, and it is certainly a concept so
vast and demanding that one certainly would not expect to find it littered in
the pages of a tennis review.
The master of the
footnote David Foster Wallace is at it again, busting out with an essay
tackling the larger questions of life and the universe nestled in the pages of
a simple commercial review that we have all become so accustomed to from him. Everyone
should give this work a read, regardless of how great or how little you care
for the game of tennis, as we all have a strong interest in life and what God
has (or doesn’t have) in store for us.
http://www.nytimes.com/2006/08/20/sports/playmagazine/20federer.html?pagewanted=all&_r=0
David Foster Wallace, "Roger Federer as Religious Experience," New York Times, Aug. 20, 2006
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