On Albee: Who’s Afraid of Virginia Woolf at Steppenwolf
Steppenwolf 1/25/11
The current production of Who’s Afraid of Virginia Woolf at Steppenwolf (through Feb. 13) is very close to the experience Albee intended it to be. Except for one gap in the ensemble, it gets the effect I think the playwright was after, especially in the third act. I’ve noticed that many audience members, even of the literary type, are unaware of what that is, however.
People have been debating the “hidden meaning” of this play ever since it didn’t win the Pulitzer Prize in 1963, because, apparently, no Pulitzer can be given if the year’s best play is obscene. Audiences and critics alike are perennially preoccupied with the liquor, the marital brutality and the sexual explicitness of this three-act marathon. The brute interpretation is that Albee’s statement is about marriage and relationships. (An essay printed in the Steppenwolf program begins by mentioning New York Times critic Walter Kerr’s assertion that the play is about the “human probing” between George and Martha, and nothing else.) The sophisticated interpretation is that the play is an allegory for the death of the American dream, and George and Martha (whose names allude to the first First Couple) symbolize what we’ve become.
I dismiss the brute theory; this play is nothing special if it’s not about something larger and symbolic. However, I disagree with the details of the sophisticated theory. George and Martha are absolutely meant to target America, no question about it; I agree about the symbolism of the names. But if this play is about the American dream, it’s less about its death than how ludicrous it was in the first place.
It seems to me director Pam McKinnon gets this same thing out of it. I like generally what she did with the production, and the set. Tracy Letts was fantastic as George, making me believe him and at the same time elevating George to the poetic and literary force he needs to be. Carrie Coon and Madison Dirks as Honey and Nick were fabulous and real. Only Amy Morton didn’t ever seem to become Martha in any convincing way. But that role is tough.
To understand this play, and any play, you have to start with the experience it intends, not an intellectual translation into allegory or, again, an intellectual apprehension of the portrayed situation. Albee’s intention is to blow the façade of busy efficiency and orderly condescension towards life off of the Americans that come to see his play. Then his intention is to take them to the truly transcendent, to show what it means to make something sacred. The reason the play takes the shape it does, that there’s so much ugliness and “yelling in the living room” (Albee’s description), is that first of all, Americans’ façade against the sacred is nothing short of bulletproof. And secondly, Americans are so utterly unfamiliar with the sacred, except in the most sentimental religious literalizations, that the real thing of necessity looks ugly to their eyes.
I make these assertions based on evidence in the text of the play itself, and in the larger oeuvre of the playwright. It’s not an accident that George and Martha are academics; they are the monstrous and inconceivable teachers in the world Albee is creating. It was Emily Altman’s set at Steppenwolf that brought this fact home to me, as a matter of fact. Truly the home of academics, it was neat except for books and papers stuffed and crammed wherever there was a ledge or shelf to hold them. It’s not a mistake that Nick is a climber in a scientific field, either; his scientific detachment frees him from messy involvements that don’t advance his material success; but sucks him into ones that do. Like America on the world stage.
Other plays of Albee’s demonstrate this very same motif, and luckily many are done in a much more archetypal style than Virginia Woolf, so it’s easier to see. One is Seascape (one that DID win the Pulitzer Prize, apparently for NOT being the the playwright’s best work, in 1974.) Another is 2003’s The Play About the Baby. In The Play About the Baby, a mysterious couple comes to terrorize an innocent young couple with threats of taking their new baby. In Seascape a normal middle class couple is terrorized by a horrible sea monster couple who crawl up on the beach and interrupt their picnic. Do we see a pattern here? I think this is enough evidence to at least entertain the possibility that George and Martha, though rendered in much more detail than the couples in these two plays, are on some level more akin to metaphysical personages (like in TPATB) or sea monsters (Seascape).
The truly wonderful thing about Who’s Afraid of Virginia Woolf is how George and Martha, rendered in comparative realism, are in the third act revealed to be something other than how they appeared. That is at the center of the experience of this play. To get the third act right has got to be hard, and I thought Steppenwolf did a good job. The third act should play like the layers of the reality we thought we were watching peeling back before our eyes: George announces they will now play “Get the Guests,” and reveals Nick’s treachery behind Honey’s back. After Nick has failed to satisfy Martha, he is forced to assume the role of houseboy – curiously a routine George as well as Martha know all about. Most startlingly, Martha reveals that George is the only one she ever loved, and shows without question that they have been on the same side all along. And of course, there’s the bit about George and Martha’s kid. When done well the act has the feeling of a sacred ritual, with the climax of George’s chanting in Latin – building the audience in a primal way, back to the roots of theater in religion. Steppenwolf did it well.
The only thing that didn’t work was Amy Morton’s performance. But I think there must be pitfalls to playing this role today. In both productions I’ve seen recently, this has been the weakness. The difficulty is that parts of the character appear dated. This is a a woman whose only mode of self-realization is through the ascension of her husband, and today it is very hard to view that as anything but a shameful weakness. Yet, Martha is supposed to be huge and strong and forceful. It doesn’t make any sense. If I was an actor and was trying to internalize her, it wouldn’t know what to do. But on a literary level I don’t feel there is something wrong with the character.
Here again, the key is that this Martha we see during most of the play is not a real woman; she is a monster being played by Martha for the benefit of her guests. In that regard she is every bit as powerful, and acting by choice (and an equal partner in an enterprise) as George is. Also, it’s my opinion that this ugly characteristic is not the product of a blindspot of the time period; Albee finds it just as ugly in the character of Nick. The actor therefore shouldn’t treat it like a period characteristic, but as a monster characteristic. Martha should be huge, absurd and seething; every bit as pent up and animalistic in her cage as George is. She potentially can be seen as the strongest of the two, with the size of the role she tackles compared to George. But it has to be known that this is a role, and not the real her.
This understanding is key to much of the play, for an audience too. We don’t know what the sacred looks like, but Albee is trying to show us. It’s not sensible, it’s not controllable, it doesn’t fit into an Optimistic Plan for Uninterrupted Progress; and yet it’s something we are starving for. If we see the play as about nothing more than a dismal marriage, we are still stuck in the American point of view the playwright means to shatter. Things are what they appear to be; ultimately everything we need is pleasant, and will soon come our way. “Wounds, children,” Man in The Play About the Baby counsels, “Wounds. Without them, how can you know you’re alive?”

