Gefilte Fish or White Piano?
By ANNA SHTERNSHIS
Anna Shternshis,
author of Soviet and Kosher, is Assistant Professor of Yiddish Language and
Literatures at the University of Toronto.
Non-Kosher Jewish restaurants in Eastern Europe have become a widespread
phenomenon over the past two decades. These restaurants are notorious for
defying the rules of kashrut, for being open on the Sabbath (when they
draw their biggest crowds), and even remaining open on Yom Kippur.[i]
Sem Sorok, a famous St. Petersburg
restaurant, lacks a kosher menu—its signature dish, “chicken a-la Jewish
grandmother,” is prepared with butter. However, Sem Sorok has a “Jewish”
atmosphere with Israeli wines and pictures of Jewish artifacts.
Among Eastern European Jewish restaurants, Moscow’s Shagal is an atypical
example: it’s kosher, the kashrut
certificate displayed next to an oversized mezuzah. The owner is Russian-born
businessman, who moved to Israel in the early 1990s and returned to Moscow a
decade later to open this business. The menu and prices are geared toward
foreigners, as no other restaurant would expect a local to pay $40-$60 for a
healthy green salad, low-fat fish and asparagus. However, more than half of the
restaurant’s clients are Russian Jews—not necessarily religiously observant
ones. They come to this restaurant not for the kashrut (rather, despite the kashrut)
or the food, but to experience the atmosphere of a Jewish shtetl. Reviews of
these two restaurants show differences in North American and post-Soviet Jewish
perceptions of the shtetl, and its importance to a secular Jewish cultural
identity.
One review, geared toward a foreign readership, describes Shagal as a place
with a cozy feel, with chicken that is “a little rubbery, just like your mother
would have made it, and it is surely worth paying for the taste of home
thousands miles away.”[ii]
On the contrary, Shagal’s Russian language website paints a completely
different portrait: it claims to recreate the traditional Jewish atmosphere of
a shtetl! The website boasts: “Our ‘Living Room’ room features a white concert
piano… [and] classical melodies performed by a violinist.”[iii]
While a white piano and a Jewish violinist playing Tchaikovsky were not common
images in 19th-century Russian shtetls, these are the images that appeal
to Jewish professionals in Moscow today. Like their North American
counterparts, Jewish Muscovites are interested in recreating a meaningful
connection with their “roots.”
The shtetl of Fiddler on the Roof, with its alleged simplicity, beauty
of food and people, and its klezmer-inspired music, appeals to the North
American viewers (but it is irrelevant to Russians because of its inaccurate
portrayal shtetl life, and more importantly, because of how post-Soviet Jews like
to imagine it). Yuri Slezkine, in his discussion of the 1930s Russian Jewish
intelligentsia, suggests that the roots of these phenomena lie with the
obsession with 19th-century classical Russian literature, which
replaced attachments to the traditional Jewish values.[iv]
The origins of the Russian Jewish intelligentsia, the origins of East European
Jews, such as their life in small towns of Eastern Europe were not seen as a
worthy part of a Jewish legacy. Since the 1920s, the very word for shtetl,
“mestechko,” became a derogatory word in Russian; it refers to petty,
uneducated, chatty, vulgar, heavy-accented people, who share no common ground
with educated, smart, ironic, theater- and conservatory-going,
Nietzsche-quoting urban Jews, who have not spoken Yiddish for three
generations. Despite the fact that they enjoyed herring, gefilte fish, and some
other Jewish dishes during the Soviet period, these Jews were embarrassed by
their grandparents’ Yiddish accents. Yet, they took pride in the thousands of
Russian Jewish composers, musicians, actors, writers, and scientists, whose
achievements are commonly associated with the words “Jewish culture.”[v]
The shtetl in the post-Soviet imagination is a dacha, a country house, filled with classical musicians eating
gefilte fish and talking about Boris Pasternak and Leo Tolstoy. The Shagal restaurant caters specifically to
this secular idea of Jewishness, and its kosher food merely supplements, rather
than defines the restaurant’s Jewish character.
Producers of Russian Jewish culture essentially try to whitewash the image of
the “lowly” and “uncultured” shtetl. One can contrast this phenomenon with what
took place in American popular culture in the early 20th century[vi]
when Yiddish elements of shtetl culture were romanticized in order to render a
beautiful and simple world, a world of mutual help and respect.
Why is it so? Why do North American Jews, who are as highly educated cling to
traditional simple images of the shtetl? One possibility is that American
Jewish nostalgia represents a variation of the American Dream—one comes to the
United States with nothing, and makes a fortune by acculturating and embracing
American values. Once this is accomplished, one looks back to the “old country”
and savors its simplicity and slow pace of life.
Why do post-Soviet Jews prefer the image of a glorified shtetl, filled with
European educated Jews? Why can’t the post-Soviet, Jewish urban imagination
incorporate the image of a simple, uneducated yet wise shtetl grandfather?
The answer lies in the Soviet past. The post-war period of widespread popular
and state antisemitism, accompanied by the loss of any meaningful content of
Jewish identity, created a situation in which Jews strove to find the roots of
their culture in “universalism,” rather than the national specificity of their
past. Thus, they intellectualize the shtetl in order to prove to themselves,
directly and subconsciously, that Jewish culture equals intellect.
Is such a legacy legitimate? Can Jewish culture survive for generations on the
premise of Jews as “universalists?” Historically, it does not seem likely. Yet,
this is the legacy of over a million and a half of contemporary Russian Jews,
who now live across the globe, and who continue to influence the formation of
the Jewish identity of the future.
Anna Shternshis is Assistant Professor of Yiddish
Language and Literatures at the German Department of the University of Toronto.
Shternshis is the author of Soviet and
Kosher: Jewish Popular Culture in the Soviet Union, 1923 – 1939 (Bloomington
: Indiana University Press, 2006). She is currently working on two book
projects. One is devoted to the Jewish Daily Life in the Soviet Union during
1930s- 1980s, and the other one to the Evacuation of Soviet Jews during World
War II.