Como Agua Para Chocolate

Topics: Like Water for Chocolate, Mexico, Novel Pages: 9 (3775 words) Published: December 2, 2012
Verbal and Visual Representation of Women: Como agua para chocolate / Like Water for Chocolate By MARÍA ELENA DE VALDÉS
Como agua para chocolate is the first novel by Laura Esquivel (b. 1950 ). Published in Spanish in 1989 and in English translation in 1992, followed by the release of the feature film that same year, the novel has thrust this Mexican woman writer into the world of international critical acclaim as well as best-seller popularity. Since Esquivel also wrote the screenplay for director Alfonso Arau, the novel and the film together offer us an excellent opportunity to examine the interplay between the verbal and visual representation of women. Esquivel's previous work had all been as a screenwriter. Her script for Chido Guan, el Tacos de Oro ( 1985 ) was nominated for the Ariel in Mexico, an award she won eight years later for Como agua para chocolate. The study of verbal and visual imagery must begin with the understanding that both the novel and, to a lesser extent, the film work as a parody of a genre. The genre in question is the Mexican version of women's fiction published in monthly installments together with recipes, home remedies, dressmaking patterns, short poems, moral exhortations, ideas on home decoration, and the calendar of church observances. In brief, this genre is the nineteenth-century forerunner of what is known throughout Europe and America as a woman's magazine.1 Around 1850 these publications in Mexico were called "calendars for young ladies." Since home and church were the private and public sites of all educated young ladies, these publications represented the written counterpart to women's socialization, and as such, they are documents that conserve and transmit a Mexican female culture in which the social context and cultural space are particularly for women by women. It was in the 1850s that fiction began to take a prominent role. At first the writings were descriptions of places for family excursions, moralizing tales, or detailed narratives on cooking. By 1860 the installment novel grew out of the monthly recipe or recommended excursion. More elaborate love stories by women began to appear regularly by the 1880s. The genre was never considered literature by the literary establishment because of its episodic plots, overt sentimentality, and highly stylized characterization. Nevertheless, by the turn of the century every literate woman in Mexico was or had been an avid reader of the genre. But what has been completely overlooked by the male-dominated literary culture of Mexico is that these novels were highly coded in an authentic women's language of inference and reference to the commonplaces of the kitchen and the home which were completely unknown by any man.2 Behind the purportedly simple episodic plots there was an infrahistory of life as it was lived, with all its multiple restrictions for women of this social class. The characterization followed the forms of life of these women rather than their unique individuality; thus the heroines were the survivors, those who were able to live out a full life in spite of the institution of marriage, which in theory, if not in practice, was a form of indentured slavery for life in which a woman served father and brothers then moved on to serve husband and sons together with her daughters and, of course, the women from the servant class. The women's fiction of this woman's world concentrated on one overwhelming fact of life: how to transcend the conditions of existence and express oneself in love and in creativity.3 Cooking, sewing, embroidery, and decoration were the usual creative outlets for these women, and of course conversation, storytelling, gossip, and advice, which engulfed every waking day of the Mexican lady of the home.4 Writing for other women was quite naturally an extension of this infrahistorical conversation and gossip. Therefore, if one has the social codes of these women, one can read these novels as a way of life in...
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