Black and white photo of a covered wagon with two women inside and two young men walking in front in breeches and shirts and scarves. The women are in skirts and coats with covered hair.

Examine a close reading of Brechtian theatrical drama “Mother Courage and Her Children”. 

“We’re doing an honest trade in ham and linen, and we’re peaceable folk” exemplifies Mother Courage’s mercenary enterprise that distinguishes her entrepreneurial proprietorship as the chief source of bread winning for the fulfilment in familial obligations. Sustenance of livelihood and survival hood is solely dependent upon the provisions of money generated from the returns of investment in the trade cart. The sergeant’s feigning of interest with the belt buckle and the recruiter’s abduction of Eiliff gobsmacks the dumb girl Kattrin, who gesticulates wildly. Eventually years follow and Eiliff is commissioned for pilferage and thievery of cattle from the supply wagons of the settlers.

Eliff’s “The Song of the Girl and the Soldier” is a notebly sung in chorus for the valour and bravery, gallantry and heroism in the office of the veteran general. However ousting of protestant by the Catholics implicates measures of extradition policies to exterminate the defenestrated regime. Catholic reinstatement to power is imminently catastrophic for these peaceable folks as soon as allied forces have been defeated by them. Mother Courage’s masquerading with chameleon stance and camouflaging Kattrin in ashes; Yuvette’s fastidiousness to wager a ransom price at the behest of Mother Courage to take over the custody of Swiss Cheese occur as an after effect of the repercussions. Mother Courage’s profit satisficing initiative forlorn recognition Swiss Cheeses’ cadaverous corpse ushered by the crusaders of Catholicism. “The Song of the Great Capitulation” is caroled by Mother Courage for her nonchalance and lackadaisical demeanor in involving herself into a court martial trail. “I changed me mind. I ain’t complaining” propounds her expostulation in refraining from alleging the battle. 

Black and white photo of a covered wagon with two women inside and two young men walking in front in breeches and shirts and scarves. The women are in skirts and coats with covered hair.

Nonetheless, Mother Courage snatching of the looted overcoat of the soldier and her preceding denial in offering clothes to bandage wounded crusaders subverts her bourgeois mercenary identity. Kattrin’s brandishing of her mother with the plank and the chaplain’s exploiting of the wardrobe outfit resurrects the impresario of veteran insignia. The braggadocio of Mother Courage is ameliorated by Kattrin’s uprising to feminist womanhood as reflected in the maternity caregiving to an orphaned destitute. Mother Courage is truly the distinct hyena of the battlefield in relegating pacifism to ruining her business. “War be damned” is inverted by Mother Courage through her militaristic stance to bolster profits. Painstakingly the male survivor Eillif is implicated in war crimes during peace treaty coalition and trailed to justice.

Ultimately Mother Courage and Kattrin are harboured to the brink of existentialism and grave inhumanity befalls upon their gothic macabre. “Once fertile areas are ravaged by famines, wolves roam the burnt out towns…Business is bad, so there is nothing to do but beg.” Mother Courage’s reclaimed womanhood and feminist body polity consciousness transcends patriarchy and masculinity as reflected in abjuration of employment in chaplain’s tavern. The heartwrenching predicament of Mother Courage and Kattrin as harrowing survivors envisions utopian legacy of peasantry and peasanthood, “Happy are those with shelter now/ When winter winds are freezing.”  

Mother Courage is alien to religiosity and ideologies and fosters ambivalence towards adversarial circumstances for her entrepreneurship. A formidable quester of wartime profiteer, striking, bargaining, lying and cheating to earn her survival. Brecht’s idolization of Mother Courage’s personae  cherishes transcendental triumphalism of Christianity: “hatred against the sin but love for the sinner”. Brecht’s heroine is a stalwart embodiment of craftiness, shrewdness, canniness and resourcefulness.

Brecht chastises and lambastes Mother Courage’s inhumanity towards the dead body of Swiss Cheese. This inevitably chilling climax crystallizes theatre audiences, readers and critics of modern European drama. Despite dumb, Kattrin, the guardian of goodness’ precautionary vigilance of crisis and her sacrificial martyrdom symbolizes an astounding climax without deus ex machina. Yuvette’s transformation into a colonel’s lady from a camp whore epitomizes pragmatism and materialism unlike other characters and their mise-en-scenes.

Unlike Mother Courage, Yuvette’s femininity and womanhood salvages to the brink of prosperity by discarding the world of squalor. Terrifying and endless struggles of Mother Courage breaches armistice and beseeches war feeding enterprises. Brecht’s characterization of soldiers and generals, stewardesses and butlers, harlots and whores, peasants and tradesmen harnesses twentieth century realistic traits of surviving a doggerel world. Warmongers are victimizers whose fatalistic preying dawns upon the human beings possessing virtues as pacifists and abolitionists of wars. Emotional appeal and theatrical flair of the tragical drama is the exposition of crucial roles cast by the victimized and traumatized as embodied by Mother Courage and Her Children. 

Further Reading, References and Endnotes

Brecht On Theatre Translation by John Willett, From the Mother Courage Model, pp. 215-221

Five Great Plays Mother Courage and Her Children pp. 207-215, Stephen Unwin, A Guide to the Plays of Bertolt Brecht, Bloomsbury.