The Grapes of Wrath

by John Steinbeck

The Bank—or the Company—needs—wants—insists—must have—as though the Bank or the Company were a monster, with thought and feeling, which had ensnared them. These last would take no responsibility for the banks or the companies because they were men and slaves, while the banks were machines and masters all at the same time.

The bank—the monster has to have profits all the time. It can’t wait. It’ll die. No, taxes go on. When the monster stops growing, it dies. It can’t stay one size.

Sure, cried the tenant men, but it’s our land. We measured it and broke it up. We were born on it, and we got killed on it, died on it. Even if it’s no good, it’s still ours. That’s what makes it ours—being born on it, working it, dying on it. That makes ownership, not a paper with numbers on it.

the monster that sent the tractor out, had somehow got into the driver’s hands, into his brain and muscle, had goggled him and muzzled him— goggled his mind, muzzled his speech, goggled his perception, muzzled his protest. He could not see the land as it was, he could not smell the land as it smelled; his feet did not stamp the clods or feel the warmth and power of the earth. He sat in an iron seat and stepped on iron pedals. He could not cheer or beat or curse or encourage the extension of his power, and because of this he could not cheer or whip or curse or encourage himself. He did not know or own or trust or beseech the land. If a seed dropped did not germinate, it was nothing. If the young thrusting plant withered in drought or drowned in a flood of rain, it was no more to the driver than to the tractor.

The industrialization of farming caused it to lose its mystical power over us. Now, we are so disconnected from the Earth that we, as a society, don't know or care about how the Earth is being hurt and damaged by our actions. When we were farming our own land, we cared more if it was healthy and taken care of. Now, we talk about it intellectually, but our whole lives are not entwined with the Earth anymore.

Men ate what they had not raised, had no connection with the bread.

This is how I feel about most of the food we eat.

Her full face was not soft; it was controlled, kindly. Her hazel eyes seemed to have experienced all possible tragedy and to have mounted pain and suffering like steps into a high calm and a superhuman understanding. She seemed to know, to accept, to welcome her position, the citadel of the family, the strong place that could not be taken. And since old Tom and the children could not know hurt or fear unless she acknowledged hurt and fear, she had practiced denying them in herself. And since, when a joyful thing happened, they looked to see whether joy was on her, it was her habit to build up laughter out of inadequate materials. But better than joy was calm. Imperturbability could be depended upon. And from her great and humble position in the family she had taken dignity and a clean calm beauty.

You can’t do that. I can’t do that. It’s too much—livin’ too many lives. Up ahead they’s a thousan’ lives we might live, but when it comes, it’ll on’y be one. If I go ahead on all of ’em, it’s too much.

Don't worry about tomorrow, what you'll eat or drink or wear. Your heavenly Father knows you need these things. (Matt. 6)

The last clear definite function of man—muscles aching to work, minds aching to create beyond the single need—this is man.

For man, unlike any other thing organic or inorganic in the universe, grows beyond his work, walks up the stairs of his concepts, emerges ahead of his accomplishments.

They could not resist, because they wanted nothing in the world as ferociously as the Americans wanted land.

And all their love was thinned with money, and all their fierceness dribbled away in interest until they were no longer farmers at all, but little shopkeepers of crops, little manufacturers who must sell before they can make.

And it came about that owners no longer worked on their farms. They farmed on paper; and they forgot the land, the smell, the feel of it, and remembered only that they owned it, remembered only what they gained and lost by it. And some of the farms grew so large that one man could not even conceive of them any more, so large that it took batteries of bookkeepers to keep track of interest and gain and loss; chemists to test the soil, to replenish; straw bosses to see that the stooping men were moving along the rows as swiftly as the material of their bodies could stand.

And the great owners, who must lose their land in an upheaval, the great owners with access to history, with eyes to read history and to know the great fact: when property accumulates in too few hands it is taken away. And that companion fact: when a majority of the people are hungry and cold they will take by force what they need. And the little screaming fact that sounds through all history: repression works only to strengthen and knit the repressed. The great owners ignored the three cries of history.

“if it was the law they was workin’ with, why, we could take it. But it ain’t the law. They’re a-workin’ away at our spirits. They’re a-tryin’ to make us cringe an’ crawl like a whipped bitch. They tryin’ to break us. Why, Jesus Christ, Ma, they comes a time when the on’y way a fella can keep his decency is by takin’ a sock at a cop. They’re workin’ on our decency.’’

This reminds me of the same things being said with the Black Lives Matter movement. Any time police start trying to make trouble first, they are no longer keepers of justice.

in the eyes of the hungry there is a growing wrath. In the souls of the people the grapes of wrath are filling and growing heavy, growing heavy for the vintage.

Man, he lives in jerks—baby born an’ a man dies, an’ that’s a jerk—gets a farm an’ loses his farm, an’ that’s a jerk. Woman, it’s all one flow, like a stream, little eddies, little waterfalls, but the river, it goes right on. Woman looks at it like that.