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unmoving) when she is removed from the car, So White quickly regains herself. As she
waves the four off, her other hand set upon her hip and
her body bouncing to the beat, So
White sing-songs, “Well thanks for de booty ride, you’re So White’s squeeze”
(Clampett). Clearly, almost none of the shock, fear, and horror of preceding Snow White
figures into this experience. While there is a scream of shock heard as she is taken from
her dance with the prince, an audience soon finds that she has quickly recovered herself.
So White does not wax sentimental as have earlier Snow Whites, plying the huntsman
with her innocence and engaging his compassion through kindness (the obverse of the
queen’s jealous rage). Instead, she utilizes the singular quality by which she has been
most readily defined by Clampett thus far, her sexual body and
sole means for male
engagement. Although a viewer does not see the exchange which precipitates her
freedom, the evidence of red kisses covering the faces of all four of the hired men, as
well as So White’s language indicate not only how So White came to be free and yet
alive, but also her own gratification in the presumably multiple sexual encounters that
occurred within the car.
This sexually charged So White continues to exert her provocative influence
when she meets de Sebben Dwarfs in the wood, kissing each
in the line-up squarely on
the mouth. As they fall back, she poses dramatically with her high-heeled bare leg
extended, breasts thrust out, and hand across her forehead. The image calls the dwarfs to
take her, as she is there for the taking. Her body is her means of negotiation, the
commodity she is ever-willing to exchange. This is not the motherly figure Disney has
presented, nor the female caretaker of the home that the Grimms’
dwarfs negotiate the
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presence of, but neither of these figurations jive with the representation that Clampett has
heretofore generated. His earlier exploitation of the African American female body,
necessitates a continual adherence to that form of caricature and again offers something
of the “mystique of the black entertainer” that so entranced Clampett
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(Klein 192). At
once Clampett tells us that this is
not
Disney’s Snow White,
and
she is
an American
figure defined by his own gaze.
Even though So White is figured as a sexually charged being, loose with her body
and easily taking on additional men for her pleasure, one, a dwarf, does wake her and
rises above the rest of her potential male suitors, seemingly in line with the more
traditional
Snow White
tale. Yet, in this too, Clampett appears
to poke fun at the idea of
Disney’s “true love,” for the dwarf that wakes So White is strongly reminiscent of
Dopey—bald-headed, a single tooth in front, sleeves hanging down over his arms, and
smaller than the rest. The idea of So White waking to this “Dopey-like” figure
deliberately mocks Disney’s “true love,” or the romance which traditionally resolves an
American
Snow White
tale. There is no indication that the two will live happily ever after
or even marry; he was merely the
right kiss for the moment, a theme with the each of the
men that So White encounters throughout the short. In every scene in which So White
appears, she becomes more and more sexually charged in opposition to the virginal
innocence of the traditionally referenced burgeoning beauty. Not only does Clampett’s
adaptation dramatically oppose Disney’s heroine in this way, but he further undoes her
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It is this character, “‘So White,’ a spunky little pinup designed by Clampett and Rod Scribner,” that
Klein notes was a and a “particular favorite of Clampett himself, who used to keep a drawing of her,
winking back like a teenage Betty Grable, in his office forty years later” (193).