Tennessee Williams, Baby Doll And Pure Sexuality - The Indefinable Sexual Allure Of The Select Few

De Joan Merchant was born and raised in a dry spit of land in the middle of Eddy Lafourche a cypress tangle of alligators, swamp rats, and cottonmouths where her father dredged, fished, trapped and netted every live thing that lived in that backwater.  Every morning after cornpone, fatback, and coffee he set out into the swamp to check his trap line.  If he was lucky he might come upon a panther, raccoon, or opossum, but usually came back with a haul of catfish and a water snake or two. 

Alvin Merchant often wondered why he stayed put, waterlogged and penurious in this forgotten place, but his family had always lived in or near the swamp, denizens of it no different than crocodiles, alligators, and black bears. It might have been different if his children had been restive, anxious for New Orleans or Charleston; but they seemed to take to the watery life. De Joan was a good helper, a real trooper, and Alvin relied on her for her sharp eyes, willingness to work, and good spirit. 

The Merchant place was not the only cabin in the woods and were not alone in the swamp. Other families clustered on the land, built a church and a school, ferried goods to and from the swamp, and lived a happy though meager existence.  The residents were not bothered by taxes, limits, or revenuers and in a way lived in a forgotten idyll. 

Yet the charm, the simple allure of a quiet, natural life began to fade once De Joan reached early adolescence.  Most girls mature slowly, evenly, progressively into womanhood, but it all came at once to the Merchant girl who found herself in full womanhood before she was out of he fifth grade. As remarkably she was fully aware of her sexuality, that particular female potency that comes to very few at such a young age. 

She toyed with the boys of her age, a sexually diffident lot, attracted older ones who sniffed out a female in heat as sharply s a black bear, and had sex with Harper Ward, wholesaler and landowner from Lanier who visited Eddy Lafourche in the Spring and Fall. 'Come visit me', said Harper, and one day De Joan took the outboard through the swamp to the bayou and to the small own of Lanier. 

Tennessee Williams wrote about Baby Doll Meighan in his screenplay for Baby Doll and she could have been De Joan Merchant.  'A voluptuous girl under twenty, on a bed, the covers thrown off' is Williams' opening liner notes. She is simple and uneducated, but with a languor and irresistible feline sexuality no man can refuse. 

 

Williams was fascinated with sex and sexuality, perhaps best expressed in A Streetcar Named Desire. Stanley is a sex object, the male version of Baby Doll - a simple, man with a primitive virility - a sexual allure which overcomes notions of class, intelligence, or sophistication.  He for Williams is male sexuality, undiluted, unrestrained, and unaffected by opprobrium or dissent. 'We've had this date with each other since the beginning', he tells Blanche.  Stanley's pure machismo and Blanche's matching sexual desire make sex inevitable.  There is an ineluctable potency to the attraction, a pre-human, animal need; something beyond debate or consideration. 

Baby Doll is the feminine version of Stanley - sexually desirous, infinitely desirable, and irresistible to all men.  She represents the purest, unadulterated female sexuality.  There is only the sexual urge, the desire to be taken, the irrepressible need for sexual satisfaction.  

Like Baby Doll, De Joan Merchant had no idea what drove her to Lanier and into the bed of Harper Ward except for his intent. Some men are like that, wrote Williams, incapable of restraint, invulnerable, and driven only by desire for women.  Blanche calls Stanley a brute, barely evolved from the apes, an evolutionary throwback, a primitive; and she is right. He is more animal than human, a proto-male, an unstoppable sexual desire. 

So it was not surprising that De Joan motored her launch out of the swamp to Ward's bed.  She could smell him five miles off through the twists and turns in the swamp, past the nests of water moccasins, the burrows of voles, and fox lairs, through the cypress roots, the narrows where moss and wild lilie.  s clogged her way, out to open water and the bayou to tie up at the Ward dock. 

Vaccaro, Baby Doll's lover wants her as a woman but also as the instrument of vendetta.  Her husband has burned down Vaccaro's cotton mill, and taking his wife was the ultimate vengeance.  The play is one of deliberate, canny, practiced seduction highlighting another one of Williams' frequent themes - sex has its consequences, usually ignored because of the nature of sexual desire.  Yet Baby Doll is powerless, so aroused by male pursuit is she. 

 

'Saint or sinner' has been the male take on femininity since the beginning, and the most adept women have blended the two into an irresistible, indistinguishable mix; but the Baby Dolls and De Joan Merchants of the world - and their Stanley Kowalski male counterparts - are far less devious and complex.  They are throwbacks, sexual creations alone, primitive in nature only but expressively mature in their understanding of their desire and its effect on others. 

Woody Allen, an admirer of Tennessee Williams created a Baby Doll-De Joan character in his movie Match Point.  In a cafe scene, the future lover of the Scarlett Johannsen character says 'You realize the effect you have on men, don't you'.  She replies, 'No one has asked for their money back'.  

She is irresistible in a Baby Doll way - soft, pliable, welcoming, infinitely desirable - and her lover cannot stay away. 

Most women are circumspect in their desire.  They are looking for a proper mate; and most men may dally with insignificant women, they have their eyes on the prize.  The very few do not deny that part of their nature which makes them indelibly male or female, accept that it is what defines them, determines them, and completes their design. 

Vladimir Nabokov in his novel Lolita creates what he calls a nymphet, a young girl with a preternatural sexuality- a sexuality that describes and motivates her more than anything else; and in parallel creates an older man who cannot resist her - a man with the same indefinable male desire as that of Stanley, a desire which becomes an obsession. 

D.H. Lawrence in Lady Chatterley's Lover creates the same scenario but with a more oblique obsession. The two lovers want 'sexual mutuality', that coming together which Lawrence considers epiphanic.  Sex is not only on everyone's mind, it is the be-all and end-all of human experience. 

Baby Dolls rarely end up well.  Baby Doll Meighan is used by Vaccaro, De Joan Merchant was passed from lover to lover and ended up back in Eddy Lafourche catching swamp rats, catfish, and beavers; but this does not deny the principle - they were Darwinian prizes. 

'Stick To Your Own Kind' - The Wisdom Of West Side Story And The Fallacy Of Diversity

In Leonard Bernstein’s West Side Story, the Broadway 50s musical based on Romeo and Juliet, a boy and girl from two opposing gangs, one white and the other Puerto Rican, fall in love. Anita, a friend of Maria, warns her against getting involved with someone from a different community.  She sings:

A boy like that
Who'd kill your brother
Forget that boy
And find another
One of your own kind
Stick to your own kind
A boy like that
Will give you sorrow
You'll meet another boy tomorrow
One of your own kind
Stick to your own kind

“Stick to your own kind” is her refrain. If you don’t, you’re asking for trouble.  Of course Maria does not listen, bad turns to worse, and the final scene is a melodramatic replay of the end of the star-crossed lovers.

Wandering onto the playground, Tony sees Maria, at first thinking that it is only in his mind, then realizing it really is her, but as they run towards each other, Chino appears out of nowhere and shoots Tony. As the Jets and Sharks appear, Maria and Tony reaffirm their love ("Somewhere"), but Tony dies in her arms. Maria takes the gun from Chino and accuses everybody in sight of the deaths of Tony, Bernardo, and Riff. The police and gang members arrive. When they see Tony dead, some of the Jets lift him, and the Sharks join them, while Chino is taken away by the police. As in Romeo and Juliet, tragedy has brought the feuding between the two gangs to an end

In short, the story is about diversity.

The remake of Bernstein’s original, faithful to theme, music, and lyrics attempted to make the story one of today – all traces of racial and ethnic stereotypes removed and the upbeat, happy ending emphasized.  Although we may cling to outdated notions of cultural and racial separatism, we will eventually realize our common humanity and such divisions will disappear.

However, this will never happen – history since the first human settlements records the persistent identity of tribes, clans, religious sects, communities, states, and nations. Although recent DNA analysis has shown that homo sapiens did interbreed with Neanderthals, it probably was no more common than clowns marrying circus freaks. In fact historians of pre-history conclude that the two ‘racial’ groups tried to kill each other off, and thankfully the right side won.

Why is this lesson so hard to accept? Don’t birds of a feather flock together?

Don’t they peck at the intruder until he leaves?

No society – not even Margaret Mead’s Trobriand Islanders whose kinship and community patterns she distorted to suit her theories – exists without social, ethnic, economic, or racial divisions.  Whether India with its persistent caste system; our division by wealth, income, and race; or Iraq’s splintering divisions by Sunni, Shiite, and Kurd, we all do it.

American Indian tribes fought each other to the death. African tribes slaughtered each other and used captured warriors as slave currency. Chinese dynasties rose to power after battles with pretenders and likely enemies; and the Han Chinese today would like to eliminate any ethnic diversity to maintain polity.

Today separatism is being promoted by the very groups that advocate for racial and ethnic equality.  Separate dorms, clubs, houses, and tables are designated for black students whose collectivity will, these advocates say, promote self-esteem, pride, and strengthen the defiance of the oppressed against the white oppressor; but this of course has only deepened the conviction of racial separatism held by white students.  

Affirmative action is responsible for matriculating students below academic par, so administrators go out of their way to claim equality and harmonious integration while instituting policies which confirm the opposite. The great homogenizing experiment will never succeed unless the dynamics of social enterprise are allowed to work.  Whites will accept blacks once they have achieved through free enterprise and equal opportunity the social, economic, educational, and professional status of whites.  Whites have never had a problem with Barack Obama, Colin Powell, or Condoleezza Rice

No amount of persuasion or appeals to moral rectitude or Christian generosity can change the facts – people stick to their own kind and open their doors once the outsider acts like them. Functional integration results in educational and economic parity. A black Harvard Law School graduate working as a Washington lawyer is immediately accepted in the white community.  He, by dint of his pedigree, is considered an insider. His color is irrelevant.  

Color has only been a convenient marker for the economically, socially, and educationally divergent.  Once a black man has gotten rid of his bling, attitude, and homeboy posturing; subscribed and adhered to majority (white/Asian) norms, he gets a key to the executive washroom and membership in the Cosmos Club.

Yet because of the natural, human impulse to stick with one’s own kind and progressive attempts to reinforce it through social engineering, races as well as social, cultural, and economic groups will remain intact.  Social homogeneity has been the rule since the Paleolithic, an important marker for defense, territorial expansion, and economic progress. 

In the movie Freaks (1932) a traveling circus has a wide variety of acts, including a number of sideshow curiosities based on some unusual physical attributes. They include midgets, limbless people, pinheads, conjoined twins, a bearded lady, and a half man/half woman. There are many interpersonal interactions between the entire troupe, those interactions which are generally amiable, although there are some who treat the curiosities merely as freaks. However, there are few romantic relationships between the "normal" troupe members and the curiosities. One of those exceptions is the budding romantic relationship between Hans and Cleopatra, one of the midgets and a trapeze artist.

The moral of the story is captured in the familiar line, “One of us”.  The freak community bands together against the ‘normal’ outsiders.

Everyone sticks together – white people, black people, gay people, professionals, wealthy people – but as long as they are productive, responsible members of the community at large, there is no reason to disrupt this natural, millennia-old tendency of likes to group with likes. There is no demonstrable advantage, profit, or gain from forcing socio-cultural integration.  Too much has been made of sharing experiences of unlike people – encouraging the white, wealthy residents of Ward 3 to look into dysfunctional black Wards 7 and 8.  

Such perception does nothing to incentivize or encourage black entrepreneurial enterprise, to address persistent dysfunctionality, poor education, and poor economic performance.  Attending class with affirmative action students from poor wards does nothing to assure their performance nor to ‘reform’ white students.

At a progressive private school in Washington, DC, black students were admitted in an aggressive affirmative action program.  The founders of the school had a long, storied history of abolitionism and civil rights, and the current administrators, steeped in the same tradition, were determined latter day moral leaders like Isaac Penington, Robert Barclay, Thomas Ellwood, William Penn and Margaret Fell.

Not only did they de facto separate-but-equal facilities for black students, but they insisted that a black student represent the school on every possible occasion.  The result of this enforced ‘diversity’ was just the opposite of that intended – white students quickly saw through the sanctimony and righteousness and ignored or dismissed all black students except those like them – smart, from professional families, socially confident, and ambitious.

A number of foreign critics have seen Washington as a latter-day apartheid South Africa.  Rock Creek Park divides the city along clearly racial lines – west of the park, white; east of the park, black.  North-south busses white; east-west busses black.  East of the park is poor; west of the park is wealthy.  The only places where east and west meet and collaborate on an equal footing is at jury duty.  

While the federal government under strict racial guidelines has assured a significant minority representation, the east-west divide is expressed in upper and lower echelons. DC city government is largely black, reflecting the demographics of the city, and there are few whites – deeply progressive, absolute supporters of black politics, social movements, and antagonists of ‘white privilege’.

Not only is there no point to ‘diversity’ programs; there is no point to the progressive view of diversity - thinly-veiled identity politics which denigrate whites for their supposed systemic racism and privilege, and boost the black man ipso facto solely because of the color of his skin.   

A culture benefits from the assimilation of diverse groups, taking from them their most valuable resources and providing them a productive home within a strong majority community, not shunting them off into racial clans where cultural cross fertilization cannot occur.

Let’s face it.  We like to be around our own kind.  Very few upper middle class white professionals are living anywhere near Anacostia.  Gen X newcomers to the city live for a time with poor black families, but they know full well that it is only a matter of time before they are priced out and the neighborhood will become homogeneous again, but this time majority white professionals.

A former progressive mayor of New York City (De Blasio) was concerned that the city was becoming an enclave for the rich.  Taxpayer money must be used, he says, to subsidize lower income families to stay in Manhattan to enrich the mix. Unless he breaks the bank to pay off developers who are hungry to transform shaky residential areas into condos and upscale commercial areas, market distortion will continue unabated.

Progressives like to look at diversity not live it.  They are content to dip into an ethnic neighborhood or two for dim sum and tamales and then return back to the Upper West Side.

Human society has never changed, especially in its tendency to classify, define, segregate, and distribute by any number of factors.  Despite this social market-based dynamic, homogeneous societies are always challenged from the outside, and it takes decades if not longer to recalibrate and readjust the norm.  Europe is going through this period of adjustment right now. Muslim immigrant groups are militantly demanding to stick to their own kind and ignore secularism and integration into the political state.

So, ‘stick to your own kind’ is a fact of life.  The movements of people will always be fueled by culture, society, race, and especially income.  Societies become homogeneous, diverse, and homogeneous again. All part of the natural ebb and flow. Why tamper with it?