The American Dream by Edward AlbeeEssay Preview: The American Dream by Edward AlbeeReport this essayThe American Dream by Edward AlbeeThe American Dream is personified by the Young Man, a clean-cut, Midwestern beauty, a self-described “type”. Though physically perfect, he remains incomplete, having lost all feeling and desire in the murder of an identical twin from which he was separated as a child. This twin-Mommy and Daddys first adopted son-stands against his brother as a consummate deformity. He lacks a head, spine, guts, feet of flesh, and onward. Moreover, he suffers a progressive disfigurement under Mommys sadistic tortures, punishments specifically directed at each of his bodily excesses and infantile desires. Thus: an eye for only having eyes for Daddy, his “you-know-what” for masturbation, and onward.
In his unruliness, this child-the so-called “bumble of joy”-fails to provide Mommy and Daddy what the demand above all: “satisfaction”. The result of these tortures is the Young Man, a man disemboweled, voided of interiority but perfect in form, a figure who cannot relate to others but accepts the “syntax” around him in knowing that others must relate to him. Thus he becomes the son who provides Mommy and Daddy the satisfaction they believe that they have long desired. Doing anything for money, he is in some sense their perfect commodity, the merchandise they wanted all along.
Albees allegory of the American Dream is certainly strange. The American Dream does not appear as that which one lives out or even as ideology, but as a person and possession. One possible reading of this allegory involves the all-important theatrical concept of the mask. Linked indissolubly, the twins are in some sense figures for the actor and his mask. The Young Man as American Dream is a mask without a man behind it, a personification without a person. As he tells Grandma, he is a type. The murder of his double is the murder of the man behind the mask, the elimination of the unruly body-indeed, the “bumble”-that can only mould itself into the perfect form through its mutilation. The product of this mutilation is the Young Man. Thus Albee offers a sinister account of the American Dream, imagining it as a mask disemboweled of man and his excesses.
One of the primary violences the play stages is Mommys assault on Daddy. As with many of Albees female characters-Martha from Whos Afraid of Virginia Woolf perhaps being the most memorable-Mommy is the consummate “bad mother”: sadistic, jealous, greedy, and onward. At some level, the play leaves the spectator enthralled with Mommys sadism: the effect it generates is one of a masochistic submission to her violence. The victim of her violence above all is Daddy, whom she infantilizes at every turn. Thus, for example, she forces him to echo her story of the beige hat. She derides with her exaggerated encouragement when he moves to open the door, pathetically attempting to demonstrate his masculinity. As noted above, she mutilates the “bumble of joy” for his bodily excesses and infantile desires: the Young Man, a negative entity of sorts, is the result.
Throughout the play, Grandma offers a number of sardonic epigrams on the condition of the elderly. For example: old people cannot talk to anyone because people only snap at them; the speech of others causes their deaths. Deafness is their defense. Old people are reduced to whimpers, cries, belches, and the rumblings of their stomach. Old people are obscene, and onward. For Grandma, old people are decidedly marginalized within the American Scene, the victims of its violent social intercourse. In the social theater, they are truly “obscene” (L. ob-scaenus, off-scene). As an old person, Grandma will defend herself against social intercourse through the very “obscenity” of her deafness, crudity, senility, and, of course, biting epigrams. Her
females feel the same suffocating silence and isolation: a state of disempowerment. “The sight of my poor self fills me with dread,” she cries, lamenting, “the sight of myself being the victim of an evil deed. ‘This is my life’…I want to return my son’…” she pauses and says: “But as they say, ‘Let me die to myself’.” “Dear Mother, the death of my son, I should like to see you go to hell… and, as my daughter, if I’d not come to love you so much that I would leave him…I would get a chance to have some child, and the only reason I am left is the reason for my not wanting to have another one.” On this point Grandma will say: “This is my life, I should like to see you go to hell… and, as my daughter, if I’d not come to love you so much that I would leave him…I would get a chance to have some child, and the only reason I am left is the reason for my not wanting to have another one.” On this point Grandma will say: “This is my life, I would like to see you go to hell… and, as My daughter, if I’d not come to love you so much that I would leave him…I would get a chance to have some child, and the only reason I am left is the reason for my not wanting to have another one.” In an intimate, personal situation, these moments remind us that we can find common ground about things but seldom find that common ground. While the people around us are busy dealing with the social problem of the day, this time it is in the lives of Grandma and her sons, Grandma’s own family, and grandkids. They are in the midst of a political, economic, and economic struggle to save the day, and Grandma herself, from the power of the working class, as well as her family, are being treated like victims. They are denied the freedom or the social peace that comes with being human. This is a situation that all of us can resolve, and this time, we can begin to work together. The time for reconciliation is over. Grandma and the rest of our political leaders are living behind closed doors, as politicians are trying to block the press in their endless attempts to pass laws and regulations against social reform. On social reform, we must keep to the idea that our struggle is not solely about the changes that we wish ourselves to follow, but more fundamentally about the solutions that we can find in our own lives. And, above all, we must not let them deceive us about the reality. The truth is that what the people in the streets and in churches can achieve through the open and honest discussion of this kind of political