Mad World on Kritik: Mad Men Season 4.3
"Bad News"

Monday, August 9, 2010

[The third in our multi-authored series of posts on Mad Men season 4, published before the publication of MAD WORLD: Sex, Politics, Style and the 1960s (Duke University Press).]

"BAD NEWS"

Written by Lauren M. E. Goodlad (Director, Unit for Criticism/English)

There is a scene in the 1956 movie, The Man in the Gray Flannel Suit, in which three men, one of whom is Thomas Rath (Gregory Peck), walk into a business meeting wearing nearly identical gray business suits. The film is referenced in Season 2 of Mad Men (Episode 9, “Six Month Leave”) when Jimmy Barrett spots Don and says, “Well, if it isn’t the man in the gray flannel suit.” Furious at Jimmy for telling Betty about his affair with Bobbie Barrett, Don answers the comedian with a punch in the face.

Despite some interesting parallels, Don’s story is very different from Rath’s. Although Rath is, like Don, a suburban commuter with a wartime secret, the threat he faces is the mass-marketed conformity of postwar America. This has never been a serious problem for Don who, from the start, has been something of a rock star: his well-tailored suits a mark of masculine panache, not corporate subordination. Then too, Rath saves his soul and his marriage by telling the truth about his past, and putting family before professional ambition. Needless to say this is not Don’s story. Indeed, Season 4 of Mad Men has, so far, been the tale of a man who loses everything after telling the truth.

As Don says to Anna Draper in Episode 3 (“The Good News”), the minute Betty “saw who I really was she never wanted to look at me again.” Eventually Anna says, “I know everything about you. And I still love you.” These lines arrive at an interesting point in the narrative. For while Season 4 opened with the perennial question, “Who is Don Draper?,” the truth is that we viewers, like Anna, know everything there is to know about Don. And we have continued to watch him—if not quite to love him. But it is getting harder: and, quite frankly, Episode 3 was not good news.

I do not mean simply that the news is not good for Don, though it clearly is not. For years we have watched him in the long free fall depicted in the opening credits. In the last two weeks we have seen him hit bottom. As a married man, with a beautiful wife and family to anchor him, Don was a figure of dizzying disencumbrance: a Madison Avenue flâneur. As a divorcé living alone in Greenwich Village, he is drinking too much and relying on a small army of obliging women, from his housekeeper Celia, call girl Candace, and secretary Allison, to Phoebe, the young nurse who lives down the hall.

Now, by Episode 3, you might say (to paraphrase Oscar Wilde) that he is lying in the gutter, but not looking at the stars.

Of course, Don’s decline makes perfect narrative sense. The first two episodes are artistically compelling, no matter how disturbing (at times) to watch. In last week’s episode, as my colleague Rob Rushing wrote in his splendid post on Mad Men’s love affair with color, the storyline of a not-so-merry Christmas in 1964 is shot through with jolts of gorgeous design.

Rob’s thoughts on the tension between self-conscious aestheticism and realist narration—the object of which, as Henry James famously pronounced, is to “compete with life”—may prompt us to think about the various devices through which dramas like Mad Men invent televisual forms to do the work of omniscient narration. Through such conventions, serial television approximates the complexity of novels like James’s Portrait of a Lady (1881), or my own favorite Mad Men precursor, Gustave Flaubert’s Madame Bovary (1856), both of which, much like today’s “quality television,” appeared serially before being published in volumes, like a boxed set of DVDs.

In Episode 2, Don’s one-night-stand with his secretary, a sad violation of his own professional ethic, is interrupted by the scene of Sally looking out her suburban window before she gets into bed. Is she still thinking of the Santa Claus whom she knows will not be home for Christmas this year (as in the letter Allison read to Don at the office)? Sally’s palpable loss inflects her father’s slide into alcoholic self-pity. Don has always been a selfish bastard and self-deceiver, but he has also had a perverse integrity that accounts for the many almost Nietzschean moments in which he transcends the surrounding void. And he has often been a tender father.

Sally’s interpolation into the scene on the couch does not exonerate Don. But, like the work of a realist narrator, it puts the viewer in mind of the emotional situation subtending this sorry affair. Given Don’s capacity to push the past behind him, Allison and Sally will doubtless suffer longer for his misdeeds than he does. But he does suffer and—what is far more important—the confluence of these different notes of suffering “competes with life.”

The best episodes of Mad Men are like this: synchronic units embedded in a diachronic storyline. Through the magic of seriality, the richly layered “chapters” that compose each season, thematically unified by narrative care, stand alone artistically, even while contributing another piece to the puzzle. Typically each episode concludes with a song, chosen for periodicity as well as explanatory power.

Thus, Season 3, Episode 7 (“Seven Twenty Three”) closes with “Sixteen Tons,” including the classic line, “I owe my soul to the company store.” The song reflects on a storyline that finds Don forced to sign a contract with Sterling Cooper against his will. In the same episode, the besotted Don hallucinates an encounter with his dead father Archie, a flinty farmer who tells him a hillbilly joke and mocks his son’s upper-middle-class profession: “Look at your hands. They’re as soft as a woman’s. What do you do? What do you make? You grow bullshit.”

Another such episode is Season 2, Episode 12 (“The Mountain King”) which introduces Anna as the one person in Don’s life whom he trusts well enough to ask for advice. With Anna’s encouragement Don decides to return to Betty (from whom he has been estranged since she learned of the affair with Bobbie Barrett). The song this time, another country and western number called “Cup of Loneliness,” raises the possibility of redemption “from sin.”

We have not seen Anna since the “The Mountain King.” So when Don returns to her in the current episode, the title “Good News”—a literal translation of the Old English gospel—reminds us how elusive redemption has been for this pilgrim who grows bullshit for a living.

“Good News” ostensibly looks to Anna to facilitate another turning point in Don’s life. But her words of encouragement for the man she calls Dick—“I’m so damned proud of you”—are hopelessly out of touch. Under her nose he betrays her trust, trying to hit on her niece Stephanie whom he has known as a girl. Where Anna’s grasp on Don’s meditation in an emergency was strong in “The Mountain King,” this time around it’s her older sister who pins him down, rebuking this Dick for not keeping his pants on, and reminding him that he is powerless to save Anna from cancer.

Elsewhere in the episode “good news” takes the form of a “magnificent year” for the fledgling ad agency. And for Joan, the good news is that the two “procedures” she has undergone in the past should not prevent her from becoming pregnant. In an oddly ironic moment, her usually loathsome husband shows a competence we have not yet seen, regaling Joan with a hillbilly joke while tending her injured finger. (It is the same kind of joke Archie Whitman tells Don while mocking his woman’s hands—connecting Don and Dr. Harris for the first time since the latter raped his future wife in Don’s office.)

With the visit to Anna over, Don cancels his trip to Acapulco and spends New Years’ Eve on an airplane, drinking. When he returns to the office—always the place Don goes to collect himself—he finds Lane Pryce who has just learned that his wife has left him.

I suspect some viewers enjoyed the ratpack-meets-Bill-and-Ted adventures that follow. Don and Lane get drunk at the movies and Lane shouts Japanese-sounding nonsense. Don and Lane drink some more at a restaurant and, with Don’s offer to find him a “lady friend” for the evening, Lane abandons his reserve, leaps up from his chair, and slaps “a big, Texas belt buckle” across his groin—the huge steak he lacks the appetite to eat. Later at a nightclub, a young stand-up comic mocks the pair—calling them “George and Martha”—until the arrival of their hired dates elicits a correction: “I guess I was wrong; you’re not queers, you're rich.”

As I have written before of Don, “Though superficially a ‘man’s man,’ he does not long for intimacy with other men.” He has only rarely taken part in male bonding rituals—and never at the office where he maintains fastidious distance from high jinks of any kind (recall his absence during the lawn mower debacle in the sublime Season 3 episode, “Guy Walks into an Ad Agency”). But just as he erred last week in prevailing upon a female employee for sexual gratification, so this week he ignored his advice to the departed Sal Romano: “Limit Your Exposure” (Season 3, Episode 1, “Out of Town”).

My point is not that Don should not make mistakes (when has he ever failed to make them?). Neither do I object to Don's having sex with prostitutes, and certainly not to his liking to be smacked around. Who would begrudge Don Draper the chance to indulge in erotic forms of contrition? Nor is the issue that Don and Lane should not console one another in their loneliness: we have seen Don and Roger in their cups like this before.

No, the bad news for me is the egregious artistic weakness of this episode as it follows these antics (yes, egregious, the word that Lane’s ex-secretary does not understand). “Good News” does not “compete with life” because, if truth be told, I do not believe it. Almost everything about this episode felt wrong to me: as though a script for Mad Men had been shopped out to the winner of a Banana Republic competition.

Consider the pathetic attempt to seduce Anna’s niece on her mother’s driveway because she is so “beautiful and young.” The Don of the past exerted more self-control; and unlike the credible one-night-stand with Allison, no circumstances were offered to explain such pure lechery. Yes, Don is broken, but he has not been body snatched. Why would he risk hurting Anna or driving a wedge between them for something so fleeting?

Even the music was off kilter: why bring “Old Cape Cod” to mind in an episode shot in Southern California? Better still, why conclude this episode with a television soundtrack instead of the usual period song? In fact, a good choice was already on hand in “The House of the Rising Sun,” briefly heard at the nightclub and admired by Janine—even though she doesn’t go to Barnard.

Although Bob Dylan recorded this song in 1961 it was the Newcastle rock group, the Animals, whose supremely soulful version of this ballad of a “poor boy” with “a gamblin’ man” father went to number one in 1964:

Oh mother tell your children
Not to do what I have done
Spend your lives in sin and misery
In the House of the Rising Sun.


It may seem like a quibble but the underuse of this song seems to me to perpetuate Mad Men's tin-eared relation to rock and roll, a subject it has noticeably--not to say egregiously--marginalized. It is as though the show--even as it ages Don, and presents him in the most abject light--is afraid to show us what a real rock star looked like in 1964: the kind who might appeal to Janine and Stephanie. In one of several scenes that fall flat for me, Don and Stephanie spar about politics and he tells her she can combat the "pollution" of advertising if she "stops buying things." The problem is, I don't believe either of them: not him when he tells her that she is in charge; not her when she tells him that she might stop buying.

No, just this once it is me who stopped buying.

I have been watching this show with such unadulterated pleasure, I have become a kind of Conrad Hilton: tetchy and demanding.

Did you hear that Mr. Weiner? When I say I want the moon, I expect the moon.
Read more

Chantal Nadeau responding to "Happily Ever After? Examining Narrative Form in the Queer Cuban Love Story" 12/7 Colloquium with Dara Goldman

Thursday, December 17, 2009

posted under , , , by Unit for Criticism
Written by Chantal Nadeau (Gender & Women's Studies)

What is the relationship between queer and the future? Between queer and its future? How do we define queer in relation to a future that would be outside of the matrix of heteronormativity and a certain vision/rendition of reproducibility? Or is it that queer always happens in an impalpable, unmarked present, yet one that clearly makes it a “no future” body by definition?

In her December 7 lecture, “Happily Ever After? Examining Narrative Form in the Queer Cuban Love Story,” Dara Goldman examines “The underlying tension between the genealogical structure of traditional narrative paradigms and the non-normative logic of the queer (Latino) love story.” Using two narrative forms of “queer cuban love,” Strawberry and Chocolate and The Forbidden Stories of Marta Veneranda, Goldman walks the thin line between the intra- and extra-diegetic to retrace the queerness that can emanate from conventional narrative paradigms. Yet, Goldman eloquently argues that queerness can only emerge from fractures, and--following Rosemary Hennessy--Goldman reminds us that “new freedoms serve to reinforce capitalist hegemony.”

Using Goldman’s inspiring incursion into queer Latino narrative forms of queer futurity through a discussion of Strawberry and Chocolate (forgive the film scholar here for her indulgence), I wish in return to question how the apparently disruptive link between future--queer--hope carries the (post)colonial residues of various sets of narratives of progress and/or liberation coupled with that of nationalist sentiment. Interestingly, the great divide between the characters of Diego and David, which seems at first to be commanded by sexual dissonances, is intrinsically linked to class and to what I call in this instance black (market) mobility i.e. the underground national publicity that sticks to particular enactments of ethnicity and sexuality. Diego--the urbanite fag--bears liberal freedom as a national flag and is the guardian of the objects of the Cuban Revolution’s censorship. He feeds on censored commodities from the Continent--Gide, whisky--while protecting the memory of the Cuban artist non grata. Meanwhile, David as the true (and poor) child of the Cuban Revolution eats up and vomits the expected revolutionary narratives that the university feeds to its students, until he rubs knees and shoulders with Diego. Diego--the Red Queer, the Black Queen--stands outside the past and the “no future” of the Cuban Revolution, while embodying the contemporary urgency of Havana in 1979 as the end of a certain era for the revolution (the Mariel Boatlift happened in 1980, while, according to Gutierez Alea, “the period before 1979 was also the time of greatest repression or discrimination against homosexuals”). Diego exposes the ways that (queer) sexuality and nationalism are historically co-dependent even as their reproducibility is antagonistic.

In this sense, as rightly defended by the careful analysis of Lee Edelman’s No Future: Queer Theory and the Death Drive (Duke UP, 2004) which José E. Muñoz provides in Cruising Utopia: The Then and There of Queer Futurity (NYU Press 2009), Edelman has a point when he suggests that “Political hope fails queers because, like signification, it was not originally made for us [queers].” This, adds Muñoz, is why, for Edelman “the social is inoperable for the always already shattered queer subject. It resonates only on the level of future reproductivity” (Muñoz 91).

What then is the queer futurity that haunts the textual singularities unraveled in Strawberry and Chocolate? As a narrative without children, is it a film with no futurity or hope? While, according to Goldman, queer sexuality in The Forbidden Stories of Marta Veneranda escapes identity and travels through various bodies--either that of the 400-pound neighbor or the married bisexual woman--the queerness of Strawberry and Chocolate’s narrative is conveniently materialized through the bodily narrative of the Red Queer: Diego. And, I would argue, it is materialized equally through the ice cream flavor of the day which is neither chocolate nor strawberry but David. A Mexican-Spanish-Cuban coproduction released and distributed in North America in 1994, thanks to Robert Redford and Miramax, coined “Delectable” by Playboy magazine, and nominated for an Academy Award as Best Foreign Film in 1995, Strawberry and Chocolate sticks to certain bodies better than others and projects a rather conventional narrative of unfleshy desire between Diego, the überfag and heir of European culture (which in the film equates contestation and liberal disenfranchisement) and David the virgin and soldier of the Cuban intellectual revolution. One could wonder in this sense if it is David the Red, Michelangelo’s David, or David the virgin that most titillates Diego, who never misses an opportunity to chant and proclaim his identity as “fag-religious--and Cuban.” Cuba as a nation officially rid of fags, gods, and yankees, emerges here as the unlawful marriage between the unruly and the uncanny. As Goldman rightly suggests in her astute analysis of the film: beyond and despite the death drive, Cuba emerges as the narrated untainted utopian future.

To me the film echoes Homi Bhabha’s initial call for a cultural critique of the nation as a narrative (1990). Bhabha rhetorically asks: “What kind of a cultural space is the nation with its transgressive boundaries and its 'interruptive' interiority?” In light of Goldman’s analysis and the question posed in her title, “Happily Ever After?,” I would like to ask: What is the futurity of queer in a situation in which queer belongs less to the transgressive boundaries of the nation than to its interruptive interiority? Could we say that the queer moment is articulated both through a certain death of queer subjectivity and through a transformative redeployment in what is coined by Muñoz as queer utopia? What happens when utopia and futurity stand as the “ever after” present? Can negation and futurity (or strategic postponement or political suspension) constitute powerful critical terrains to reinterrogate the transformative power of queer beyond the regimes of identity and its necessary instrumentalization? On the other end, the deployment and configuration of multiple and competitive desires that travel through Strawberry and Chocolate and The Forbidden Stories of Marta Veneranda prompt a lingering yet simple question: Queer?

Queer? With all its fractures, ruptures, configurations of shame and pride, one has to ask if the transformative and disruptive quality of queer doesn’t belong to its undercurrent potential to exist outside the representation of the reasonable self. This is maybe–I cautiously use “maybe”–what inhabits and makes intelligible the (a)shamed selves of Marta Veneranda: an unsettling sense that normative and non-normative sexualities are constituted through a sequence of porous boundaries, or what Goldman optimistically tags as “the essential connection between the teleological narrative trajectories and didactic models of reproduction.” Thinking of reproduction/nonreproduction and narratives of queer (Cuban) love at the same time might offer in this sense a way to reflect upon and critically unpack the ways queer, queer subjectivities and their bodily colonial deployments circulate on the theoretical and political highway.

It dawns on me that after years of feminism, postmodernism, queer theory, queer tout court, so much still needs to be written about how we inhabit our various queer subjectivities and how shamelessly we have colonized others, imperialized some, denied others, and outlawed those in between. Though we as theorists have done a fair job at describing the steps through which a certain construction of queer and queer affinities might be intelligible in the public sphere, it seems that we are still incapable of translating the competing meanings of queer outside the predicament of a neutral identity that unavoidably reconstructs the heteronormative and white order. Then the murderous question hits: Is queer as a representational death only the vessel of one's specific existence, and therefore the authorized dealer to monopolize the production of anxiety, fear, shame, pride, and exclusion which necessarily arise at the moment that one’s body becomes someone else’s body? What does it mean to think that even before we have a moment of humility--which to me equals a death of the self--we are already doomed to erase any trace of that moment from our skin and let the other, the face of that other queer bear the scars of shame? Is shame then all about making room for a liberal deployment of happiness that would erase any possibility for a future-already-in the present? To be, beyond all, continued…
Read more

top