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Andrew attempts to refine Georgie, treating her like a malleable object he can transform into his ideal woman. This motif revisits the late Victorian play Pygmalion, by George Bernard Shaw, itself a reworking of a Greek myth most famously explored in Ovid’s Metamorphoses. In the myth, a sculptor named Pygmalion carves a statue as a rebuke to living women, whom he hates (a kind of proto-incel, he is upset to realize that some women enjoy sex work). After falling in love with the statue, he prays to Aphrodite, the Greek goddess of love, who makes it come alive so he can marry his misogynist creation, now named Galatea. Shaw’s play excises the myth’s fantastical elements, keeps the sculptor’s misogyny, and adds a dose of the playwright’s socialism: Henry Higgins decides to mold Eliza Doolittle into a duchess to show up strict English class structures, but insists that women lack souls. The politics of the play were later sanded off for the wildly successful 1956 Lerner and Loewe musical adaptation My Fair Lady, which nevertheless hangs on to Higgins’s hatred of women.
When Edward jokes with the guys at the law firm that his idealistic college chum Andrew is attempting “this Pygmalion thing” (24), Georgie buys a copy of Shaw’s play to understand the reference. Although she rejects the comparison at first: “it didn’t exactly hit me as being the same thing at all” (24)—it is clear to the audience that she is in denial. Andrew imposes his aesthetic on Georgie, improving her vocabulary, lecturing her on theories of male and female relationships, critiquing her clothing, assigning her books to read, coaching her on office etiquette, forbidding her cigarettes, and securing her an office job in Edward’s upscale law firm. Indeed, quite often, Andrew describes his earnest and effortful remaking of Georgie.
Edward’s colleagues bowdlerize Pygmalion into “pig thing” (24)—a fitting nickname that alludes to the 1970s phrase “male chauvinist pig” and highlights Andrew’s desire to erase Georgie’s life story and personality to get her to fit within a male-defined template. In its way, Andrew’s calculated program is as demeaning and shallow as Edward’s office predation.
Workplace aesthetics are easy on men and incredibly harsh for women. No matter how powerful or competent a woman is, minute questions about her self-presentation are inescapable. Women’s dress must be attractive without crossing the boundaries of tasteful sexuality—complex requirements men simply do not face.
Georgie expresses her hatred for the expensive spike heels she feels she must wear to work: “Goddammit, I hate heels. I have ruined my arches for the rest of my life just so a bunch of stupid men can have a good time looking at my fucking legs” (8). They are too sexy for a professional look, reducing Georgie to a piece of office decor; however, because she has anxiety and imposter syndrome about her job, which she only got under the auspices of Andrew and at the whim of Edward, Georgie wears the heels and the rest of her provocative attire to assure job security. The heels are a costume—wearing them forces Georgie to participate in the predatory environment of her workplace.
The play, however, refuses to reduce women to mere victims. Georgie does her best to use the rules of the patriarchal trap she has fallen into, agreeing to go out with sexual aggressor Edward and trying to preempt more jokes about him raping her by wearing a “provocative outfit” and “exotic spike heels” (42) that she complains are “kind of like walking on stilts” (43).
In the closing scene, after her time with Lydia, Georgie comes on stage dressed in jeans and a baggy sweater. She gratefully slips off the heels, seemingly for good. Now that she has found actual power, Georgie no longer needs to play sexy. Instead, she and Edward will define her new role in the office, without heels.
Andrew and Lydia educate Georgie in different ways through books. Andrew gives Georgie a copy of Homer’s Iliad, a selection that reveals his complete disregard for her as a human being. An epic about the decade-long Trojan War fought over Helen of Troy by a husband eager to retrieve his property, the Iliad is primarily about the rites and duties of men and the ravages of warrior culture—its women are traded as commodities, enslaved by the victors, and raped as part of conquest. Georgie, in her own defiantly flippant way, dismisses the book entirely as fodder for “a great mini-series […] junk TV” (23).
Conversely, after Georgie and Lydia share their slow dance and spend the night together, Georgie returns to her apartment with a copy of Jane Austen’s Pride and Prejudice. Lydia has not imposed this novel on Georgie as a canonical masterpiece; instead, she appealed to Georgie’s possible interests: “she says it’s about a bunch of girls and their boyfriends. I thought it sounded good” (93). Austen’s gentle satire of upper-class mores in Edwardian England valorizes relationships constructed not around power and control but rather by mutual respect. Its protagonist Elizabeth Bennet is driven by her intellect; her pragmatic dislike of the arrogant Fitzwilliam Darcy teaches him to stop condescending and start being emotionally open. The play argues this novel will show Georgie to trust her intellect and judgment.
The play uses music to characterize Andrew and Georgie. When Act I opens in Andrew’s book-lined apartment, the stage directions call for a Baroque piece by Mozart or Vivaldi to be playing. This element perfectly fits the space. Baroque music’s careful contrapuntal balance of tempos, elegant melodies, and architectural tightness represent Andrew’s hermetically sealed professorial world. The music contrasts sharply with the action on stage: As Georgie parades around Andrew’s apartment in her bra and panties, attempts a clumsy seduction, and lets out a barrage of expletives accompanying her harrowing story of Edward’s unwanted sexual affronts, the clean and clear patterns of the classical piece are set against Georgie’s coarse sexuality.
By contrast, Act II opens against a backdrop of loud rock from Georgie’s boombox—Elvis Costello or Prince, the stage directions suggest. This shift to ragged and hard-driving melody juxtaposed against funky rhythms and edgy lyrics full of worldly swagger matches Georgie’s lower-class affect and free-wheeling use of sexuality. However, here too the music works ironically. As it blares, Georgie and Edward wrestle on her sofa, she trying to seduce him, and he suddenly overcome with emotional vulnerability. The chaos the music implies is no longer part of Georgie’s characters—by the close of the act, she will stop relying on aggressive sexuality and instead apply intellect to office politics.
The play imbues its characters’ names with meaning. The name Georgie is the feminine of George, which comes from the Greek word geōrgós, or farmer; her initially unapologetic reliance on her sexuality symbolizes the promise of lush fecundity. However, the name has another valence—as a nickname, it is gender neutral, which hints at the fact that Georgie’s hyper feminine presentation is a costume, put on to attempt to fit into office culture. Eventually, she will adopt the strategies of the play’s most masculine figure, negotiating with Edward rather than seducing him.
Andrew comes from the Greek word andros, or man—a seemingly ironic moniker for a character whose fussy, professorial awkwardness and sexual frigidity codes him as effeminate. However, the name gets at something deeper: In turning Georgie into an object for his experiment, he enacts male dominance without a second thought.
Edward’s Anglo-Saxon name evokes namesake royalty—fitting for this successful lawyer. Edward knows that his wealth and status comes from corruption: “We’re corrupt. We are not good. And that is why […] I’m making $143,000 a year defending drug dealers” (39).
Lydia has an exotic connotation, coming from a Greek word for a beautiful native of Persia. Andrew and Edward dismiss Lydia as a product of the aristocracy—vampiric, cold, and heartless. Their misogynistic assessment couldn’t be more wrong, as Lydia turns out to the key to freeing Georgie from her patriarchal prison. The dance Lydia shares with Georgie is an emotional breakthrough for both, and their friendship puts Georgie on the path toward emotional redemption and authentic empowerment.
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