Turning Wine into Water: Water as Privileged Signifier in 'The Grapes of Wrath.'

By Cassuto, David | Papers on Language & Literature, Winter 1993 | Go to article overview
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Turning Wine into Water: Water as Privileged Signifier in 'The Grapes of Wrath.'


Cassuto, David, Papers on Language & Literature


The Old Testament describes wilderness as "a thirsty ground where there was no water." When the Lord wished to punish, He threatened to "turn the rivers into islands and dry up the pools and . . . command the clouds that they rain no rain upon it." When granting redemption in Isaiah, God promises instead that "waters shall break forth in the wilderness and streams in the desert" and that "the desert and dry land shall be glad" (Deut 8:7, 15; Isaiah 5:6, 35:1, 6, 43:20). The Garden of Eden provided the antithesis of desert wilderness, a place where water flowed freely and bounty of all sorts lay ready to spring out of the ground. This is the legacy which spawned what Henry Nash Smith termed the "myth of the garden" in the American West. At the dawn of the common era, John offered Jesus his baptism in the River Jordan. Two millennia later, Casy baptized Tom Joad in an irrigation ditch.

I will argue that The Grapes of Wrath represents an indictment of the American myth of the garden and its accompanying myth of the frontier. The lever with which Steinbeck pries apart and ultimately dismantles these fictions is a critique of the agricultural practices that created the Dust Bowl and then metamorphosed into a new set of norms which continued to victimize both the land and its inhabitants. Both nineteenth-century homesteading (based on the Homestead Act of 1862) and agribusiness, its twentieth century descendant (born from the failure of the Homestead Act), relied on the (mis)use of water to accomplish their respective goals. And both policies resulted in ecological disaster.

The Plains were called upon to supply grain for the international war effort in 1914 and to feed a hungry nation whose population continued to multiply exponentially. Throughout the nation, industrialization held sway as the isolationism of the nineteenth century gave way to the globalism of the twentieth. These transitions required great expenditures of resources and, in the grain belt, the resource most in demand was water. As farmers poured their short-term profits back into land and seed, their fates became ever more dependent on the availability of water. When the climatic pendulum swung back toward aridity, Plains farmers had to declare hydrological bankruptcy, though neither they nor the federal government would abandon the myth of the garden. As the government scrambled to dam rivers and force water into the desert, farmers clung fast to their vision of uncountable abundance amidst a green world.(1)

Water was a commodity, symbol of wealth and expanding capabilities. Admitting its unattainability involved acknowledging the limited productive capabilities of the land. Such an admission also meant conceding the limitations of the nation and its people, a prospect that remained anathema to a culture steeped in the dominant myths. Myra Jehlen notes that "the conviction that farming brought reason and nature together (since man and nature had the same reasons) inspired cultivation . . . but made it particularly difficult, in fact, contradictory to contemplate basic changes in agrarian policy" (73). Instead of abandoning the American Dream, the dream itself underwent an ideological shift. The myth of the garden remained intact but its form evolved from an Edenic Xanadu to a neo-Baconian Atlantis which no longer awaited manna from heaven but wrested it instead from the grips of Nature.

Water's primacy as both commodity and signifier in the Southwest arose through a combination of its scarcity and utility. Its privileged place in the biotic schema predates its commodification by the state and corporate apparatus, but the two forces are by now inseparable in the history and mythology of the American West. The social and environmental conditions in the Southwest made water an ideal unit of exchange and this led to its concurrent fetishization. As Gregory Jay characterizes commodity fetishism, "Capitalism structures symbolic exchange so as to elicit desire, manipulate its character, and teach it to find sublimity in prescribed objects" (167).

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