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gwynsplainer · 3 years

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On The Grinning Man and the De-Politicization of L'Homme Qui Rit (a Spontaneous Essay)

Since I watched The Grinning Man I’ve been meaning to write a post comparing it to The Man Who Laughs but I have a lot of opinions and analysis I wanted to do so I have been putting it off for ages. So here goes! If I were to make a post where I explain everything the musical changes it would definitely go over the word limit, so I’ll mostly stick to the thematic. Let me know if that’s a post you’d like to see, though!

Ultimately, The Grinning Man isn’t really an adaptation of the Man Who Laughs. It keeps some of the major plot beats (a disfigured young man with a mysterious past raised by a man and his wolf to perform to make a living alongside the blind girl he rescued from the snow, restored to his aristocratic past by chance after their show is seen by Lord David and Duchess Josiana, and the interference of the scheming Barkilphedro…. well, that’s just about it). The problem I had with the show, however, wasn’t the plot points not syncing up, it was the thematic inconsistency with the book. By replacing the book’s antagonistic act—the existence of a privileged ruling class—with the actions of one or two individuals from the lower class, transforming the societal tragedy into a revenge plot, and reducing the pain of dehumanization and abuse to the pain of a physical wound, The Grinning Man is a sanitized, thematically weak failure to adapt The Man Who Laughs.

I think the main change is related to the reason I posit the book never made it in the English-speaking world. The musical was made in England, the setting of the book which was so critical of its monarchy, it’s aristocracy, and the failings of its society in ways that really haven’t been remedied so far. It might be a bit of a jump to assume this is connected, but I have evidence. They refer to it as a place somewhat like our own, but change King James to King Clarence, and Queen Anne to Angelica. Obviously, the events of the book are fictional, and it was a weird move for Hugo to implicate real historical figures as responsible for the torture of a child, but it clearly served a purpose in his political criticism that the creative team made a choice to erase. They didn’t just change the names, though, they replaced the responsibility completely. In the book, Gwynplaine’s disfigurement—I will be referring to him as Gwynplaine because I think the musical calling him Grinpayne was an incredibly stupid and cruel choice—was done to him very deliberately, with malice aforethought, at the order of the king. The king represents the oppression of the privileged, and having the fault be all Barkilphédro loses a lot thematically. The antagonism of the rich is replaced by the cruelty of an upwardly mobile poor man (Barkilphédro), and the complicity of another poor man.

The other “villain” of the original story is the way that Gwynplaine is treated. I think for 1869, this was a very ahead-of-its-time approach to disability, which almost resembles the contemporary understanding of the Social Model of disability. (Sidenote: I can’t argue on Déa’s behalf. Hugo really dropped the ball with her. I’m going to take a moment to shout out the musical for the strength and agency they gave Déa.) The way the public treats Gwynplaine was kind of absent from the show. I thought it was a very interesting and potentially good choice to have the audience enter the role of Gwynplaine’s audience (the first they see of him is onstage, performing as the Grinning Man) rather than the role of the reader (where we first see him as a child, fleeing a storm). If done right, this could have explored the story’s theme of our tendency to place our empathy on hold in order to be distracted and feel good, eventually returning to critique the audience’s complicity in Gwynplaine’s treatment. However, since Grinpayne’s suffering is primarily based in the angst caused by his missing past and the physical pain of his wound (long-healed into a network of scars in the book) [a quick side-note: I think it was refreshing to see chronic pain appear in media, you almost never see that, but I wish it wasn’t in place of the depth of the original story], the audience does not have to confront their role in his pain. They hardly play one. Instead, it is Barkilphédro, the singular villain, who is responsible for Grinpayne’s suffering. Absolving the audience and the systems of power which put us comfortably in our seats to watch the show of pain and misery by relegating responsibility to one character, the audience gets to go home feeling good.

If you want to stretch, the villain of the Grinning Man could be two people and not one. It doesn’t really matter, since it still comes back to individual fault, not even the individual fault of a person of high status, but one or two poor people. Musical!Ursus is an infinitely shittier person than his literary counterpart. In the book, Gwynplaine is still forced to perform spectacles that show off his appearance, but they’re a lot less personal and a lot less retraumatizing. In the musical, they randomly decided that not only would the role of the rich in the suffering of the poor be minimized, but also it would be poor people that hurt Grinpayne the most. Musical!Ursus idly allows a boy to be mutilated and then takes him in and forces him to perform a sanitized version of his own trauma while trying to convince him that he just needs to move on. In the book, he is much kinder. Their show, Chaos Vanquished, also allows him to show off as an acrobat and a singer, along with Déa, whose blindness isn’t exploited for the show at all. He performs because he needs to for them all to survive. He lives a complex life like real people do, of misery and joy. He’s not obsessed with “descanting on his own deformity” (dark shoutout to William Shakespeare for that little…infuriating line from Richard III), but rather thoughtfully aware of what it means. He deeply feels the reality of how he is seen and treated. Gwynplaine understands that he was hurt by the people who discarded him for looking different and for being poor, and he fucking goes off about it in the Parliament Confrontation scene (more to come on this). It is not a lesson he has to learn but a lesson he has to teach.

Grinpayne, on the other hand, spends his days in agony over his inability to recall who disfigured him, and his burning need to seek revenge. To me, this feels more than a little reminiscent of the trope of the Search for a Cure which is so pervasive in media portrayals of disability, in which disabled characters are able to think of nothing but how terribly wrong their lives went upon becoming disabled and plan out how they might rectify this. Grinpayne wants to avenge his mutilation. Gwynplaine wants to fix society. Sure, he decides to take the high road and not do this, and his learning is a valuable part of the musical’s story, but I think there’s something so awesome about how the book shows a disabled man who understands his life better than any abled mentor-philosophers who try to tell him how to feel. Nor is Gwynplaine fixed by Déa or vice versa, they merely find solace and strength in each other’s company and solidarity. The musical uses a lot of language about love making their bodies whole which feels off-base to me.

I must also note how deeply subversive the book was for making him actually happy: despite the pain he feels, he is able to enjoy his life in the company and solidarity he finds with Déa and takes pride in his ability to provide for her. The assumption that he should want to change his lot in life is not only directly addressed, but also stated outright as a failure of the audience: “You may think that had the offer been made to him to remove his deformity he would have grasped at it. Yet he would have refused it emphatically…Without his rictus… Déa would perhaps not have had bread every day”

He has a found family that he loves and that loves him. I thought having him come from a loving ~Noble~ family that meant more to him than Ursus did rather than having Ursus, a poor old man, be the most he had of a family in all his memory and having Déa end up being Ursus’ biological daughter really undercut the found family aspect of the book in a disappointing way.

Most important to me was the fundamental change that came from the removal of the Parliament Confrontation scene, on both the themes of the show and the character of Gwynplaine. When Gwyn’s heritage is revealed and his peerage is restored to him, he gets the opportunity to confront society’s problems in the House of Parliament. When Gwynplaine arrives in the House of Parliament, the Peers of England are voting on what inordinate sum to allow as income to the husband of the Queen. The Peers expect any patriotic member of their ranks to blithely agree to this vote: in essence, it is a courtesy. Having grown up in extreme poverty, Gwynplaine is outraged by the pettiness of this vote and votes no. The Peers, shocked by this transgression, allow him to take the stand and explain himself. In this scene, Gwynplaine brilliantly and profoundly confronts the evils of society. He shows the Peers their own shame, recounting how in his darkest times a “pauper nourished him” while a “king mutilated him.” Even though he says nothing remotely funny, he is received with howling laughter. This scene does a really good job framing disability as a problem of a corrupt, compassionless society rather than something wrong with the disabled individual (again, see the Social Model of disability, which is obviously flawed, but does a good job recognizing society that denies access, understanding and compassion—the kind not built on pity—as a central problem faced by disabled communities). It is the central moment of Hugo’s story thematically, which calls out the injustices in a system and forces the reader to reckon with it.

It is so radical and interesting and full that Gwynplaine is as brilliant and aware as he is. He sees himself as a part of a system of cruelty and seeks justice for it. He is an empathic, sharp-minded person who seeks to make things better not just for himself and his family, but for all who suffer as he did at the hands of Kings. Grinpayne’s rallying cry is “I will find and kill the man who crucified my face.” He later gets wise to the nature of life and abandons this, but in that he never actually gets to control his own relationship to his life. When I took a class about disability in the media one of the things that seemed to stand out to me most is that disabled people should be treated as the experts on their own experiences, which Gwynplaine is. Again, for a book written in 1869 that is radical. Grinpayne is soothed into understanding by the memory of his (rich) mother’s kindness.

I’ll give one more point of credit. I loved that there was a happy ending. But maybe that’s just me. The cast was stellar, and the puppetry was magnificent. I wanted to like the show so badly, but I just couldn’t get behind what it did to the story I loved.

#the grinning man #the man who laughs #tgm musical #l'homme qui rit #victor hugo #gwynplaine's parliament rambles #long post /

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