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Pinter, from the first, has consistently raised complex questions about the relations of individuals to coercive power, although his style of presentation and angles of approach have changed over the forty year span of his career. This means his political awakening was not a sudden conversion. Throughout his works Pinter focuses his attention on questions of power, marginalisation, sexuality and gender, the ideological status of marriage and family, the relationship of violence to coercive powers; all of them with essentially political issues.
To illustrate these points, I argue that The Homecoming focuses on a crisis of family structure, which Ruby Cohn refers to as “the jungle atmosphere of this home”. The key reason for disorder in the family is the absence of a mother-figure, because, within the family, it is the mother who becomes the agent for the transmission of ideology, recruiting children for the subject positions articulated through the symbolic network of patriarchal culture. Even so, the woman who becomes a mother-figure has no personal identity. She is only recognised in her fundamental ideological task. However, if the mother refuses to remain at her appropriate subject position, this refusal represents a constant threat to both physical and ideological reproduction of patriarchal social relations. This is why a father is needed in a home, but without winning recognition of a mother-figure his speech fails to take on any value of law for the family.
To solve this problem in a patriarchal family structure, each family member should do some desirable and reasonable duties, equally sharing some productive power. That may be the only way to make a compromise between man and woman in such an eternal strain.
To illustrate these points, I argue that The Homecoming focuses on a crisis of family structure, which Ruby Cohn refers to as “the jungle atmosphere of this home”. The key reason for disorder in the family is the absence of a mother-figure, because, within the family, it is the mother who becomes the agent for the transmission of ideology, recruiting children for the subject positions articulated through the symbolic network of patriarchal culture. Even so, the woman who becomes a mother-figure has no personal identity. She is only recognised in her fundamental ideological task. However, if the mother refuses to remain at her appropriate subject position, this refusal represents a constant threat to both physical and ideological reproduction of patriarchal social relations. This is why a father is needed in a home, but without winning recognition of a mother-figure his speech fails to take on any value of law for the family.
To solve this problem in a patriarchal family structure, each family member should do some desirable and reasonable duties, equally sharing some productive power. That may be the only way to make a compromise between man and woman in such an eternal strain.
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