IV. BB and the Feminine Mystique
Four years after de Beauvoir published her fascinating little study of Bardot and the Lolita syndrome, the American feminist Betty Friedan gave us her seminal work The Feminine Mystique (1963).
In it, Friedan examines the problem that has no name - namely, the pressure exerted upon women to fulfil an ideal of femininity that is mysterious yet, nevertheless, rooted in biology and closely related to the creation and origin of life.
According to the proponents of this feminine mystique, it's a fatal mistake to think women are just like men, or can behave and become just like them. Instead, they should accept and value their own nature "which can find fulfilment only in sexual passivity, male domination, and nurturing maternal love".
It is this kind of thinking that has succeeded, says Friedan, in burying millions of women alive. But it is this kind of thinking that Bardot seems to challenge. And thus whilst all men are surely drawn to her seductiveness, by no means are they kindly disposed towards her. BB simply doesn't play the game that they are used to and expect of her:
"Her flesh does not have the abundance that, in others, symbolizes passivity. Her clothes are not fetishes and when she strips she is not unveiling a mystery. She is showing her body, neither more nor less, and that body rarely settles into a state of immobility. She walks, she dances, she moves about. Her eroticism is not magical, but aggressive. In the game of love, she is as much a hunter as she is a prey. The male is an object to her, just as she is to him. And that is precisely what wounds masculine pride."
In other words, BB silently asserts her equality and her dignity; she's never the victim and never anybody's slave or fool. She disturbs men by refusing to lend herself to phallocratic fantasy or idealistic sublimation, restoring and limiting sexuality to the body itself; to her breasts, her bottom, her thighs, etc.
De Beauvoir writes approvingly of the manner that Roger Vadim brings eroticism back down to earth in a society with spiritualistic pretensions. For when love has been disguised "in such falsely poetic trappings", it's refreshing to see a woman on screen who is libidinally prosaic.
Having said that - and perhaps reminding herself that existentialism is, after all, a humanism - de Beauvoir regrets the rather dehumanising aspect of Vadim's project; i.e. the manner in which he reduces the world, things and bodies "to their immediate presence" (without history or a context of meaning).
Vadim does not seek the viewers' emotional complicity; he doesn't care if we find his films unconvincing or fail to relate to his characters. We know no more about Bardot's character (Juliette) at the end of And God Created Woman than at the beginning, despite having seen her naked. In effect, Vadim de-situates her sexuality, says de Beauvoir, turning spectators into frustrated voyeurs "unable to project themselves on the screen."
No wonder so many men describe (and condemn) Bardot as a pricktease [allumeuse].
V. Afterword on BB and Free Speech
De Beauvoir closes her little study of Bardot by expressing her hope that the bourgeois order will not find a way to silence her, or compel her to speak lying twaddle: "I hope that she will not resign herself to insignificance in order to gain popularity. I hope she will mature, but not change."
One can't help wondering what de Beauvoir, who died in 1986, would have made of the woman Bardot is today ...
Would she still declare her to be the most liberated woman in France and an engine of women's history? Would she regard her recent statements on immigration and Islam as a legitimate expression of free speech, or as an unacceptable form of hate speech?
Bardot certainly hasn't been silenced or resigned herself to insignificance in order to gain popularity - but has she matured, or simply become an elderly reactionary? She's certainly changed. But then, as Bardot herself says, only idiots refuse to do so and she doesn't give a fig about politically correct forms of feminism.
Notes
Simone de Beauvoir, Brigitte Bardot and the Lolita Syndrome, (Four Square Books / The New English Library, 1962).
Four years after de Beauvoir published her fascinating little study of Bardot and the Lolita syndrome, the American feminist Betty Friedan gave us her seminal work The Feminine Mystique (1963).
In it, Friedan examines the problem that has no name - namely, the pressure exerted upon women to fulfil an ideal of femininity that is mysterious yet, nevertheless, rooted in biology and closely related to the creation and origin of life.
According to the proponents of this feminine mystique, it's a fatal mistake to think women are just like men, or can behave and become just like them. Instead, they should accept and value their own nature "which can find fulfilment only in sexual passivity, male domination, and nurturing maternal love".
It is this kind of thinking that has succeeded, says Friedan, in burying millions of women alive. But it is this kind of thinking that Bardot seems to challenge. And thus whilst all men are surely drawn to her seductiveness, by no means are they kindly disposed towards her. BB simply doesn't play the game that they are used to and expect of her:
"Her flesh does not have the abundance that, in others, symbolizes passivity. Her clothes are not fetishes and when she strips she is not unveiling a mystery. She is showing her body, neither more nor less, and that body rarely settles into a state of immobility. She walks, she dances, she moves about. Her eroticism is not magical, but aggressive. In the game of love, she is as much a hunter as she is a prey. The male is an object to her, just as she is to him. And that is precisely what wounds masculine pride."
In other words, BB silently asserts her equality and her dignity; she's never the victim and never anybody's slave or fool. She disturbs men by refusing to lend herself to phallocratic fantasy or idealistic sublimation, restoring and limiting sexuality to the body itself; to her breasts, her bottom, her thighs, etc.
De Beauvoir writes approvingly of the manner that Roger Vadim brings eroticism back down to earth in a society with spiritualistic pretensions. For when love has been disguised "in such falsely poetic trappings", it's refreshing to see a woman on screen who is libidinally prosaic.
Having said that - and perhaps reminding herself that existentialism is, after all, a humanism - de Beauvoir regrets the rather dehumanising aspect of Vadim's project; i.e. the manner in which he reduces the world, things and bodies "to their immediate presence" (without history or a context of meaning).
Vadim does not seek the viewers' emotional complicity; he doesn't care if we find his films unconvincing or fail to relate to his characters. We know no more about Bardot's character (Juliette) at the end of And God Created Woman than at the beginning, despite having seen her naked. In effect, Vadim de-situates her sexuality, says de Beauvoir, turning spectators into frustrated voyeurs "unable to project themselves on the screen."
No wonder so many men describe (and condemn) Bardot as a pricktease [allumeuse].
V. Afterword on BB and Free Speech
De Beauvoir closes her little study of Bardot by expressing her hope that the bourgeois order will not find a way to silence her, or compel her to speak lying twaddle: "I hope that she will not resign herself to insignificance in order to gain popularity. I hope she will mature, but not change."
One can't help wondering what de Beauvoir, who died in 1986, would have made of the woman Bardot is today ...
Would she still declare her to be the most liberated woman in France and an engine of women's history? Would she regard her recent statements on immigration and Islam as a legitimate expression of free speech, or as an unacceptable form of hate speech?
Bardot certainly hasn't been silenced or resigned herself to insignificance in order to gain popularity - but has she matured, or simply become an elderly reactionary? She's certainly changed. But then, as Bardot herself says, only idiots refuse to do so and she doesn't give a fig about politically correct forms of feminism.
Notes
Simone de Beauvoir, Brigitte Bardot and the Lolita Syndrome, (Four Square Books / The New English Library, 1962).
Betty Friedan, The Feminine Mystique, (W. W. Norton, 2001).
To read part one of this post, click here.
To read part one of this post, click here.
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