Sex, Violence And America

Thus far in the semester we have somewhat successfully organized James Baldwin’s works into various categories: Baldwin’s writings on religion, race, sexuality, and so on. But, the final chapter of Going to Meet the Man challenges the ease with which we compartmentalize the authorship of Baldwin. In this chapter, Baldwin brings together the themes of Christianity, race, and sex in an intentional, but nonetheless grotesque, manner. At the hanging of a Black man in his town, the main character, Jesse, watches his mother’s face: “her eyes were very bright, her mouth was open: she was more beautiful than he had ever seen her, and more strange.” Jesse himself “began to feel a joy he had never felt before” as “his scrotum tightened” (949). These sentences, blatantly sexual in nature, evoke something akin to a religious experience caused at the sight of a nearly-ineffable violent murder. Later, as Jesse reminisces on this moment as an adult, “he thought of the knife and grabbed himself and stroked himself and a terrible sound, something between a high laugh and a howl, came out of him” (950). Years later, Jesse’s sexuality is still connected to this violent memory. These two sections in the text are examples of the link between the themes of religion, racism, and sex that Baldwin explores and considers explicitly and thoroughly in conversation with one another for the first time in this piece.

With that being said, for me, the last chapter of Going to Meet the Man felt peculiarly reminiscent of the disturbing language and graphic imagery of Richard Wright’s Native Son that Baldwin was rather quick to dismiss as a mere protest piece. However, Baldwin’s writing reads as a kind of racial inversion of Wright’s novel. In the chapter “Going to Meet the Man,” it is the White men who experience sexual pleasure at the sight and thought of the castration, beating, and lynching of a Black man, unlike the deeply violent Bigger who masturbates to clips of White girls frolicking on the beach and later assaults and kills Mary Dalton as she lies incapacitated in her bed. Perhaps, though, the focus is not so much who committed and enjoyed these horrific acts but rather the fact that violence, sexual pleasure, and religion are inextricably linked in American culture. In his return to the states and subsequent close following of the civil rights movement, it is likely that Baldwin could no longer escape this uniquely interconnected reality. I wonder if we could argue that Wright had a similar point in mind.

Americanisms in Ireland

I was interested in the different worldviews in Toibin’s Love in a Dark Time, especially after we discussed how Toibin’s Irish upbringing might limit him to the nuances of American societal issues which Baldwin writes about. Not to say that Toibin’s essays on American writers are flawed, I quite appreciated his thoughts on Baldwin. But I do think he lacks some emotional context of how deeply rooted racism, violence, and sexuality are in every facet of American society. 

To start, Ireland as Toibin describes it was and is dominated by the Catholic church. He references Ingles’ work that the church was “a fundamental force that shaped Irish society, dominated the way we dealt with our families, [and] the way we gathered as a group” (253). The power and influence of the Catholic church served as a main opposition, through direct and indirect means, to homosexuality. In this sense, I think there is a line of connection between Baldwin and Toibin. Baldwin describes how the pentecostal church shaped his family in Notes of a Native Son and Go Tell It on the Mountain, particularly via his father. I recently read a similar story called Small Things Like These by Claire Keegan that represents the church’s power similarly as a well-meaning man wrestles with intervening in the infamous Magdalene Laundries, in which women were practically incarcerated and coerced into forced labor by the church. Toibin brings a deeply emotional and close account of the struggles with homosexuality in Ireland. I have no intention of diminishing those experiences and stories.  I do however wish to point out that while Toibin deeply connects with Baldwin’s work, he does not acknowledge how inevitably tied race and sexuality are in America. This much is shown by his interpretation of Baldwin’s Going to Meet the Man. The short story is shocking, gruesome, and very heavy-handed, but it is also a very personal account of violence and hatred mixed in with sexuality. I think that without a full understanding of race in America, Toibin fails to fully grasp the mixture of race and sexuality despite his meticulous readings. I do not mean to fault Toibin for this, I simply think that it is indicative of how “American” the problem of race is as it is baked into every social structure, system, and identity.

Parallels between “The Male Prison” and Giovanni’s Room

When reading “The Male Prison” I began to better understand the theme of masculinity in Giovanni’s Room. While most of Baldwin’s works explore the relationships of men to other people, Giovanni’s Room is the first text where there is an emphasis on the main character’s relationship predominantly with other men. Furthermore, in both texts, there is a clear relationship between masculinity and sexuality and after our discussions in class comparing David, to Jacques, to Giovanni, and more, I began to see this relationship much better. However, it was when reading “The Male Prison” that the characters’ roles of Jacques, David, and Giovanni became even more transparent.

 In “The Male Prison” when Baldwin wrote, “the arguments…as to whether or not homosexuality is natural seems to me completely pointless…it seems clear that no matter what…the answer can never be yes. And one of the reasons for this is that it would rob the normal…of their very sense of security and order,” I immediately thought of David (Baldwin, 232). Throughout Giovanni’s Room, David maintains a heterosexual relationship with Hella, despite his relationships and feelings for Giovanni. Having Hella around brings “security and order” to David’s life since having a woman, rather than a man, represents the socially acceptable and “American” heterosexual relationship that David seems to keep running to. Additionally in “The Male Prison,” Baldwin writes that Madeleine is “the ideal” for Gide (Baldwin, 233). He states that Gide “would have been compelled to love her as a woman, which he could not have done except physically…He loved her as a woman, only in the sense that no man could have held the place in Gide’s dark sky which was held by Madeleine” (Baldwin 233-234). To translate this into the world of David, Hella, and Giovanni, David really loves Hella on a physical level, or at least that is how I see it as. When Hella returns from Spain and the two progress in their relationship, David continuously thinks about Giovanni, because that is who his love is for. Like I mentioned earlier, Hella simply serves as the ideal woman for the ideal relationship for David. He knew that “no man could hold the place in his sky” that Hella could hold because David is uncomfortable with the idea of loving a man and having a homosexual relationship with Giovanni. 

Later on on page 234 of “The Male Prison,” Baldwin continues reiterating this point when he writes, “the horrible thing about the phenomenon of present-day homosexuality, the horrible thing which lies curled at …the heart of Gide’s [David’s] trouble and…the reason that he [is] so clung to Madeleine, is that today’s unlucky deviate can only save himself by the most tremendous exertion of all his forces from falling into an underworld in which he never meets either men or women, where it is impossible to have either a lover or a friend…” (Baldwin 234). Throughout Giovanni’s Room, we read through the mind of David and particularly see how he views characters like Jacques. As the novel progresses, David becomes ambivalent about Jacques because of Jacques’s openness about his homosexuality and acceptance of his lifestyle. Thus, when reading this line by Baldwin, I also made the connection between David and Jacques. David remains clung to Madeleine and clung to the idea of heterosexuality because he does not want to be like Jacques. David is repelled by Jacques’s openness about his sexuality while he is struggling to come to terms with his. In addition to this, Jacques, as someone who has fully accepted his homosexuality, struggles to meet both men and women and struggles to find a lover or a friend, a topic we discussed in class. In seeing this, David cannot accept a similar life for himself so he deviates even more from accepting his homosexuality. He does not want to fall into “the underworld” that Baldwin writes about in “The Male Prison.”

I could go on and on about the connection between “The Male Prison” and Giovanni’s Room but I am afraid this blog post would become too long. However, I am happy that I read “The Male Prison” because if reaffirmed a lot for me and provided me with great insights which are certianly useful as we continue to explore Baldwin’s work that deals with sexuality.

American vs. Sexual Identity

A line that stuck out to to me was David’s constant talk about being American. It was a way that was similar to how he viewed his sexuality. I believe that the belief that people go around Europe and explore their sexuality openly and honestly is a real though in many peoples minds. Meanwhile in America, people are more closed-minded. In one example from Giovanni’s Room, there is a quote that reads ‘… he said that you were just an American boy, after all doing things in France which you would not dare to do at home, and that you would leave me very soon.’ This speaks to the closeted views of Americans and the risky views of the French, which is not something stated often in this book. I think that David struggles with being American and a homosexual for the very same reasons.

Being in America, David talks about his sexual experience with Joey. This was an event filled with shame and discomfort. Though it felt right with Joey, David still decided to never speak about this event and to associate it with someone who was not truly him, though it was. David continues on to say ‘And I resented this: resented being called an American (and resented resenting it) because it seemed to make me nothing more than that, whatever that was; and I resented being called not an American because it seemed to make me nothing.’ This line alone to me speaks to David’s views on homosexuality as well. I think that David knows he is homosexual, but resents being called that, and he also resents resenting that fact. I think it is hard to dislike a part of yourself, and David resents both his American identity that makes him stick out in foreign countries, while he also resents being gay because it makes I’m different as well. The sense of shame follows shame follows David around like a scary rumor. David seems to find shame in most situations, which are all likely linked to how he grew up and the shame he has felt since childhood.

Giovanni’s Room: Prison or Paradise?

“‘Nobody can stay in the garden of Eden,’ Jacques said. And then: ‘I wonder why.’
… I said nothing.”

James Baldwin, Giovanni’s Room, page 239.

There are undeniable parallels between Giovanni’s room and the metaphorical closet we invoke when referring to the “coming out” of a queer individual. We conceive of this closet as a dark and confining space that is dominated by feelings of fear, shame, and repression. Rightfully so, then, we usually understand a friend or family member’s coming out of the closet as a liberating experience– a celebratory moment indicating that our loved one feels sufficiently supported by others and secure enough to love and/or express him/her/themself as they please. However, if we read Giovanni’s room as an allusion to this closet, James Baldwin complicates this generally positive perception of coming out of the closet contrasted by the negative view of life in the closet. 

In one sense, Baldwin presents the closet (Giovanni’s room) as space that offers security for both David and Giovanni. On more than one occasion, David refers to the room as “home,” describing the “many drunken” mornings he “stumbled homeward” with Giovanni (279). David also recalls the “children playing outside the window” and “strange shares that loomed against it,” noting that “at such moments, Giovanni, working in the room, or lying in bed, would stiffen like a hunting dog and remain perfectly silent until whatever seemed to threaten our safety had moved away” (289). In both of these instances, Giovanni’s room functions as protection from the outside world. Here, Giovanni and David have some freedom, albeit distorted, to express their queer love for one another that is not acceptable elsewhere. 

Baldwin further inverts our perception of coming out of the closet in detailing David’s desire to not only escape Giovanni’s room, but this queer part of his identity altogether. David pleads with Hella: “When the money gets here, let’s take it and get out of Paris… I’ve been living in Giovanni’s room for months… and I just can’t stand it anymore. I have to get out of there, please” (331). In this same conversation, he describes Giovanni’s room as “stinking and dirty” (332). Through David’s desperate and disgusted tone, it is evident that he is not looking to leave Giovanni’s room to openly enter society as a queer man. In fact, it is quite the opposite; he wants to leave this part of himself behind and start “anew” with Hella. The closet in this story is claustrophobic and restrictive to David for very different reasons than we might assume, giving our preconceived notions of what it means to “come out.” If it is neither the outside world nor Giovanni’s room, then where can David find his Eden as a queer man? Does Baldwin believe there exists an Eden for him to exist fully in his queerness and manhood?