Weekend Economists Waiting for Godot March 7-9, 2014

[Demeter]

29. Interpretations of "Godot"

"Because the play is so stripped down, so elemental, it invites all kinds of social and political and religious interpretation" wrote Normand Berlin in a tribute to the play in Autumn 1999, "with Beckett himself placed in different schools of thought, different movements and 'ism's. The attempts to pin him down have not been successful, but the desire to do so is natural when we encounter a writer whose minimalist art reaches for bedrock reality. 'Less' forces us to look for 'more,' and the need to talk about Godot and about Beckett has resulted in a steady outpouring of books and articles.

Throughout Waiting for Godot, the audience may encounter religious, philosophical, classical, psychoanalytical and biographical – especially wartime – references. There are ritualistic aspects and elements taken directly from vaudeville and there is a danger in making more of these than what they are: that is, merely structural conveniences, avatars into which the writer places his fictional characters. The play "exploits several archetypal forms and situations, all of which lend themselves to both comedy and pathos." Beckett makes this point emphatically clear in the opening notes to Film: "No truth value attaches to the above, regarded as of merely structural and dramatic convenience." He made another important remark to Laurence Harvey, saying that his "work does not depend on experience – it is not a record of experience. Of course you use it."

Beckett tired quickly of "the endless misunderstanding". As far back as 1955, he remarked, "Why people have to complicate a thing so simple I can't make out."[56] He was not forthcoming with anything more than cryptic clues, however: "Peter Woodthrope [who played Estragon] remembered asking him one day in a taxi what the play was really about: 'It's all symbiosis, Peter; it's symbiosis,' answered Beckett."[57]

Beckett directed the play for the Schiller-Theatre in 1975. Although he had overseen many productions, this was the first time that he had taken complete control. Walter Asmus was his conscientious young assistant director. The production was not naturalistic. Beckett explained,

It is a game, everything is a game. When all four of them are lying on the ground, that cannot be handled naturalistically. That has got to be done artificially, balletically. Otherwise everything becomes an imitation, an imitation of reality [...]. It should become clear and transparent, not dry. It is a game in order to survive."[58]

Over the years, Beckett clearly realised that the greater part of Godot's success came down to the fact that it was open to a variety of readings and that this was not necessarily a bad thing. Beckett himself sanctioned "one of the most famous mixed-race productions of Godot, performed at the Baxter Theatre in the University of Cape Town, directed by Donald Howarth, with [...] two black actors, John Kani and Winston Ntshona, playing Didi and Gogo; Pozzo, dressed in checked shirt and gumboots reminiscent of an Afrikaner landlord, and Lucky ('a shanty town piece of white trash'[59]) were played by two white actors, Bill Flynn and Peter Piccolo [...]. The Baxter production has often been portrayed as if it were an explicitly political production, when in fact it received very little emphasis. What such a reaction showed, however, was that, although the play can in no way be taken as a political allegory, there are elements that are relevant to any local situation in which one man is being exploited or oppressed by another."[60]
Political

"It was seen as an allegory of the cold war"[61] or of French resistance to the Germans. Graham Hassell writes, "[T]he intrusion of Pozzo and Lucky [...] seems like nothing more than a metaphor for Ireland's view of mainland Britain, where society has ever been blighted by a greedy ruling élite keeping the working classes passive and ignorant by whatever means."[62]

The roles of Vladimir and Estragon are often played with Irish accents, as in the Beckett on Film project. This, some feel, is an inevitable consequence of Beckett's rhythms and phraseology, but it is not stipulated in the text. At any rate, they are not of English stock: at one point early in the play, Estragon mocks the English pronunciation of "calm" and has fun with "the story of the Englishman in the brothel".[63]
Freudian

"Bernard Dukore develops a triadic theory in Didi, Gogo and the absent Godot, based on Sigmund Freud's trinitarian description of the psyche in The Ego and the Id (1923) and the usage of onomastic techniques. Dukore defines the characters by what they lack: the rational Go-go embodies the incomplete ego, the missing pleasure principle: (e)go-(e)go. Di-di (id-id) – who is more instinctual and irrational – is seen as the backward id or subversion of the rational principle. Godot fulfils the function of the superego or moral standards. Pozzo and Lucky are just re-iterations of the main protagonists. Dukore finally sees Beckett's play as a metaphor for the futility of man's existence when salvation is expected from an external entity, and the self is denied introspection."[64]
Jungian (Carl Jung, personality studies/behaviorist)

"The four archetypal personalities or the four aspects of the soul are grouped in two pairs: the ego and the shadow, the persona and the soul's image (animus or anima). The shadow is the container of all our despised emotions repressed by the ego. Lucky, the shadow serves as the polar opposite of the egocentric Pozzo, prototype of prosperous mediocrity, who incessantly controls and persecutes his subordinate, thus symbolising the oppression of the unconscious shadow by the despotic ego. Lucky's monologue in Act I appears as a manifestation of a stream of repressed unconsciousness, as he is allowed to "think" for his master. Estragon's name has another connotation, besides that of the aromatic herb, tarragon: "estragon" is a cognate of oestrogen, the female hormone (Carter, 130). This prompts us to identify him with the anima, the feminine image of Vladimir's soul. It explains Estragon's propensity for poetry, his sensitivity and dreams, his irrational moods. Vladimir appears as the complementary masculine principle, or perhaps the rational persona of the contemplative type."[65]