Flavors of Memory: Jewish Food and Culinary Tourism in Poland Eve Jochnowitz Every year since achieving independence, Poland has hosted greater and greater numbers of tourists from abroad, and in so doing has taken on the negotiation of the numerous issues in Poland's construction of its own heritage and the conflicting ideas about Polish history that visitors bring along. For non-Jewish Poles, Jewish tourists are both welcome signs of prosperity and unwelcome reminders of the past. For Jewish visitors, Poland is at once a site of abjection both degraded and degrading, and a surrogate Holy Land. Culinary tourism figures significantly in the encounter of Jews with contemporary Poland. For the purposes of this paper, I will examine both the culinary tourist productions intended for foreign visitors, and the domestic culinary tourism of Poles living in Poland. The production of Jewish food and cooking in Poland sheds special light on the paradoxical role of Jews in Polish history and memory and the unique position of Poland in the Jewish collective imagination. I Eating the Street: A case study of Cracow's Szeroka Street "The Broadway of Jewish Cracow" was Roman Vishniac's name for Szeroka Street, the maly rynek, or small center, of the Kazimierz neighborhood, which for five centuries was Cracow's Jewish section. Before the war, Szeroka street was the site of three synagogues, two cemeteries, and a mikve or ritual bath; it was the cultural and ceremonial center of Jewish life in Cracow. Szeroka Street today is the site of three Jewish restaurants, two Jewish coffee shops, a Jewish museum and one functioning synagogue. It is no longer a ceremonial center, but in a way the culinary has been rendered ceremonial. All three restaurants produce food primarily for the tourist market and interestingly, all claim to offer their guests much more than food. Food functions as the medium of cultural transmission, real and imagined, for tourists, many of whom are Jewish, who visit Szeroka Street to taste Poland's Jewish past. In effect, Cracow's politicians and entrepreneurs have produced Szeroka street as a Jewish theme park in a country where few Jews survive. The center of the wide street which once accommodated market carts is now used as a car park, except during the annual festival of Jewish art and culture in Cracow, when the Szeroka Street square is the site of open air concerts and performances for ten days. Many Jewish tourists come to Cracow for the festival each year, but the crowd of thousands that packs Szeroka Street is overwhelmingly Polish. Here is the paradox of the site of Szeroka Street: Over the past six years since the advent of democracy, Cracow has been gentrifying at a rate that surpasses Warsaw, Lodz and Gdansk. Coffee shops and retail establishments have thrived where they have appeared. At first, however, the Kazimierz, which is a poorer area, lagged behind the rest of Cracow. Topography was destiny for Kazimierz; the narrow and poorly paved streets and the tenement buildings that fronted on them were the legacy of the neighbourhood's Jewish past, and made the area unsuitable for a construction boom. The boomlet that has begun in Kazimierz has been driven almost entirely by domestic and foreign fascination with Jewish history in Poland. The gentrification of Szeroka Street has been the re-Judaization of Szeroka Street. Of the buildings fronting on Szeroka Street, about one quarter remain unrenovated dwellings, one half are fully renovated buildings all of which house Jewish sites, and the remaining quarter are under construction. It is by far the most dense site of construction activity in Kazimierz. If you stand in the center of Szeroka Street and face north, you will be looking directly at a little green park with two park benches and a small monument in front. The benches and the monument have the words "Fundacja Nissenbaumowa" written on them. Beyond the park, looking straight ahead is the Jordan bookstore and coffee shop. If you turn clockwise, the building that housed the old mikve, currently under renovation, is at one o'clock, and the Galleria Judaica is at two o'clock . The east side of Szeroka Street has several fronts under massive renovation, and there is a great deal of dust and rubble in the Northeast corner. In the middle of the east side of the street there is a synagogue cemetery. Continuing to turn clockwise, you will come to Ariel I, a brown building, and then Ariel II, a much wider white building, and finally, another construction site. The South end of the square is dominated by the courtyard and front of the Stara Synagoga, or Old Synagogue, which holds a museum and coffee shop. On the west side of the square, there is a police station and several old, unrenovated apartment houses. At ten o'clock, there is the very imposing facade of the Restauracja na Kazimierzu, and finally, at eleven o'clock, is the Remuh synagogue, Cracow's only functioning synagogue and the oldest standing synagogue in Poland. The name of the oldest synagogue in Poland is "Beth ha kneset ha khadasha de Remuh" or "The New Remuh Synagogue" It is worthwhile to examine in turn the Jewish establishments on Szeroka Street and their role in the production of Jewish heritage in Cracow. The restaurants Ariel Culture, to quote Jack Kugelmass, is made tangible through food, and no tour, sacred or secular, is complete without a meal (1990). For most Jewish visitors to Cracow, Jewish food means Ariel. The restaurants I refer to as Ariel I and Ariel II are both called, simply, Ariel. The proprietors of the two restaurants are currently in a legal battle over the right to use the name Ariel. The restaurant I refer to as "Ariel II" is the southernmost Ariel. This was actually the first Jewish restaurant in on Szeroka Street and the first to be called Ariel. As soon as it opened, Ariel became the center of all non-ceremonial Jewish activity in Cracow. Ariel also became the unofficial headquarters of Steven Spielberg's team during the filming of Schindler's List. I call this restaurant Ariel II because even though it is the first Ariel restaurant, it quickly fell to secondary status when the managers, Margot and Wojtek Ornat, opened their own restaurant next door. The Ornats' restaurant, Ariel I, is the official restaurant of Cracow's annual festival of Jewish arts and culture, and visitors and natives in Cracow will be only too pleased to tell you that Ariel I is the "real" Ariel. If you buy postcard set of "Views of Jewish Kazimierz," you will get nine cards of shots of synagogues and cemeteries and a shot of Ariel. Getting included in a set of postcards as one of the views of Jewish Kazimierz was a great public relations coup, but one that backfired, since the view in the postcard is of the white building which is now the site of Ariel II. (I have learned that since I left Cracow in 1995, a third Ariel restaurant has opened on Szeroka Street.) The handsome young waiters at both restaurants wear black vests and white tieless shirts. Ariel I has mismatched antique furniture and Ariel II had large matched tables arranged in uncomfortable rows, but they have recently furnished their extra room with antique tables just like those at Ariel I. The menus at both Ariels are in English and Polish, and Ariel I has a Yiddish and Polish Menu posted in the sidewalk cafe area. The menu at Ariel I is a small and elegant looking burgundy red booklet with gold parchment pages. The dishes that appear on the menu have widely differing Jewish pedigrees. Traditional Jewish dishes such as gefilte fish, matzoh pancakes, czolent and stuffed goose neck appear side by side with fantasy dishes like "Jankiel, the innkeeper of Berdyczow's soup" and "Purim chicken" which is chicken wrapped in a pastry crust and topped with a fried egg. Margot Ornat sees Jewish cuisine as being exotic, sweet, and spicy. Entrees like duck with apples, turkey with almonds, and goose liver with raisins and almonds reflect this sensibility. Margot invented some of these dishes herself and for the actual Jewish dishes, the restaurant uses the recipes provided by Roza Jacubowicz, the matriarch of Jewish Cracow. The pretty but leaden desserts at Ariel I are the biggest disappointment on the menu, which is a shame, since most customers order only coffee and dessert. Customers come to Ariel not to eat but to see and be seen, to meet the younger members of Cracow's Jewish community who frequent Ariel I and to hear the live music is that owners feel is their main drawing card. Nevertheless, some of the food at Ariel I is quite good. The borsht is clear and flavourful, and the always changing vegetarian salad is usually fresh and tasty. The menu at Ariel II is a black booklet with photocopied white pages inside. The Ariel II menu offers the same combination of real and fantasy Jewish food: Berdytchov soup, gefilte fish, Becalel's soup, and chicken livers ala Hertzel Street. The menu is also in Polish and English, but some of the Polish is not translated, and much of the English is incorrect. While the clientele at Ariel I is overwhelmingly foreign during the tourist season, the clientele at Ariel II is mostly native. Kroke, Cracow's home-grown klezmer band, plays exclusively at Ariel II. The Jordan bookstore and coffee shop The coffee shop at the Jordan bookstore is also visited by many tourists seeking Jewish sites in Cracow. Numerous tours of Cracow, including the famous "Schindler's List Tour" originate at the Jordan. The bookstore has an eclectic collection of popular and scholarly books on Jewish subjects, many of them in English and at bargain prices as well as postcards and pictures of Jewish interest. The coffee shop has posters on the walls of the Festival of Jewish Culture, Fiddler on the roof, and some photographs of rabbis. A small bagel garland hangs over the bar, but bagels are not offered on the menu. There is, in fact, nothing Jewish about the menu in this coffee shop, and while none of the restaurants on Szeroka Street except for the Restauracja na Kazimierzu are kosher, Jordan is the only one that serves ham and kielbasa. Restauracja na Kazimierzu Restauracja na Kazimierzu first opened in June of 1995. It is the only kosher restaurant in a square with five Jewish eating establishments. A kosher oasis in a treyf desert, the long awaited restaurant was greeted by hundreds of guests invited to the two opening celebrations on Friday evening and Saturday afternoon 30 June and 1 July 1995. To celebrate the opening of the restaurant, the owner, Zygmunt Nissenbaum invited everyone who attended services at the Remuh shul to a lavish feast accompanied by free flowing premium vodka. Mr. Nissenbaum personally washed the hands of every guest. In style the restaurant could not be more different than the two Ariels. The four dining spaces--two informal dining rooms, one formal dining room and one outdoor cafe--are roomy and well lighted where the Ariels are dim and snug. The enormous menu, available in English, Polish, German and French, comes in a pale blue three-ring binder. The lovely tall blond waitresses wear long pale blue aprons. Every single piece of crockery is inscribed with the Fundacja Nissenbaumowa logo: A blue banner, a blue menorah and three yellow leaves or candle-flames. There is no live music, but Yiddish and Hebrew records play at a low volume. The food at Restauracja na Kazimierzu is itself an intriguing palimpsest of flavors and techniques unlikely to be found outside the old world, or anywhere at all, really. The dishes offered on the sixteen page menu are recognizable as the classics of east European and Galician Jewish cooking. Fish, including gefilte fish and seven varieties of herring, dominate the selection of appetizers. Fish also dominate the main courses, but here the subtext begins to show through. In addition to steamed carp with vegetables and potatoes or grilled pike with potato pancakes, one may order Truite au bleu . When the main course arrives, whether it is stuffed carp or blue trout, it is prettily garnished with julienne of red and yellow peppers and feathery lollo rossa lettuce. This bouquet garni owes nothing to traditional Polish Jewish cooking, and everything to the catering tradition of Europe's grand hotels and ocean liners, the training ground of the colorful Eugeniusz Wirkowski, the manager and executive chef of Restauracja na Kazimierzu, and the Arche Noah kosher restaurants in Vienna and Berlin. Eugeniusz Wirkowski's peculiar history as a chef, philosopher and businessman suit him uniquely for this project and his partnership with Zygmunt Nissenbaum. Wirkowski escaped to Russia and served in the Soviet army during World War II. When he was discharged from the army with an officer's rank, he was eligible to enrol in culinary school. He and his son Henry have been in the kosher restaurant business since 1983, when they temporarily ran a kosher catering establishment in Warsaw at the time of the 40th anniversary of the Warsaw Ghetto uprising. Mr. Wirkowski senior belongs to a school of chefs trained for competitions such as the Culinary Olympics which emphasize elaborate decorations. Wirkowski once won a silver medal in the Culinary Olympics for his Jewish cooking. Olympic style cooking is more often found in hotels than in restaurants and is almost never seen in Jewish restaurants, but for Wirkowski the cuisine he loves and the style he has learned are not mutually exclusive, and this is why piped rosettes of liver on endive leaves appear at the lunch buffet. Galleria Judaica This small shop has many of the books and prints available at Jordan. While there is no coffee shop here yet, an employee will switch on a tape of Fiddler on the roof if a customer walks into the store. Stara Synagogue coffee shop The most modest coffee shop on Szeroka street in also the comfiest. Low black square stools and tables nestle in a corner of the museum bookstore, which sells basically the same selection as the bookstores at Jordan, Galeria Judaica and Ariel II. This bookstore also sells handmade cards with Hebrew calligraphy and pressed flowers. The Remuh Synagogue The most important site in Jewish Cracow is the city's only functioning synagogue. Services are held every Friday night and Saturday morning for a small number of regulars and a much larger floating bottom of visitors. The character of the services can vary depending on what tour groups are in town, but it is always an Orthodox Ashkenazic rite. In the last ten years, a wedding and a bar-mitzvah, both for outsiders, were celebrated at the Remuh Shul (see reference list), but no Cracovian has had a Jewish wedding in more than 20 years. Many visiting orthodox groups use the back room at the Remuh shul as a lunchroom after services. They bring non- perishable food to shul on Friday and eat lunch on Saturday morning because they may neither carry nor buy food on the Sabbath. To function properly as a tourist attraction, food needs to fall sufficiently outside of the familiar, but sufficiently inside the circle of what is palatable. Paul Fussell attacks as a "tourist of the grossest kind" a traveller who wrote a letter to the editor of the New York Times Travel section asking for advice on how to avoid Chinese food while visiting Hong Kong (1988, 31). Eastern European food is less familiar than visitors might expect it to be. The onions and garlic are missing from the Polish analogues of many familiar Jewish dishes, but all the same the pedigree of the cuisine shows. The dill and parsley, the sour soups and pickles, the techniques of shaping the dumplings and pancakes all bear witness that the histories and memories of the Jews and Poles are so closely intertwined as to be inseparable. All Jewish cooking resembles the cooking of adjacent cultures more than that of distant Jewish communities, but the connections between the Jewish and non-Jewish cuisines of Poland are not only regional. II Eating the Other: Jewish Food in Poland Jewish visitors are not the only people in Poland interested in seeking out Jewish food. A domestic form of culinary tourism in Poland provides a market for many Jewish or putatively Jewish dishes draws heavily on the role of Jews in Polish folklore. Matzoh Of all the foods eaten by Jews or identified as Jewish, matzoh is the only food Jews are actually commanded to eat in the Tanakh (Hebrew Bible). In this sense, matzoh could be said to be the only truly Jewish food there is. Matzoh is baked and eaten in every Jewish community. Until the last century, matzoh was so prohibitively expensive that it was consumed only by Jews and only on Passover. Once machine manufacture of matzoh became feasible, matzoh was promoted by its manufacturers for year-round use. Still, matzoh is very marked as a Jewish food and most would agree strongly that there is no reason to eat it if you do not have to. Nevertheless, in Poland every large market carries at least one brand of matzoh and many carry two. The packages of Poland's two brands of matzoh are amazing texts on the place of the Jews in the Polish imagination. Wit-Pol maca, the more common brand, comes in a red cellophane wrapper. The little matzohs are about 4 x 5 inches--the size of index cards. The little Wit-Pol matzohs are cute, but they are a bit too pale, thick and underbaked. The label copy reads: "Maca - healthy , no fat, no yeast, no preservatives. Excellent for the diets of people with stomach ulcers and other ailments." In other words, matzoh is a health food. This fits in perfectly with the widely held Polish view that specifically Jewish products are somehow purer, safer and better than their non-Jewish analogues, as we will see below. Mis maca, also easy to find but not quite as widely available as Wit-Pol, uses an entirely different marketing ploy. There is no label copy at all on the Mis brand maca package--just the words Mis Maca and an illustration of a gorgeous orientalized Jewess. With one hand she holds together her scanty frock and with the other she holds aloft a square of matzoh. The Mis maca maiden also fits in with a different set of Polish perceptions of Jews--that they are a mysterious oriental other--a sprinkle of spice in the country's otherwise bland broth. Mis matzohs are about half again as big as Wit Pol matzohs. They are also thinner and more thoroughly baked. Obwarzanki and challah Pushcarts on all the most busy streets in Warsaw and Cracow sell obwarzanki to busy passers-by. These ring-shaped parboiled rolls are clearly cousins of the bagel. Obwarzanki are available plain, or topped with poppy seeds, sesame seeds or coarse salt. The customer points at the desired piece and the obwarzanki-monger fishes it out with a hooked metal rod. Obwarzanki are thinner and drier than bagels, and they have bigger holes. They are about halfway between bagels pretzels available in New York. Edouard De Pomiane, writing in 1928 called bagels "A kind of zwieback , similar to German pretzels." and old photos of Jewish scenes in Poland show bagels as having very large holes. Obwarzanki and bagels are descendants of a common ancestor, but in a country that attaches Jewishness to some unlikely products, there seems to be no consciousness that obwarzanki are a Jewish food. Challah, indistinguishable from challah anywhere else, is also sold in all of Cracow's bakeries, especially on Fridays. Kosher Vodka, Kosher Beer and Kosher Water Kosher vodkas, beer and water are a source of amazement, hilarity, delight, confusion and offence to Jewish visitors in Poland. They are also an object of what I choose to call "gee whiz ethnography" a field in which their unexpectedness is enough to carry a whole essay or article (See, for instance, Chernoff). It is surprising to find matzoh and gefilte fish in Polish cuisine, but they are after all analogues of real dishes in Galician Jewish cuisine--foods that are actually eaten. Beer, vodka and water sold in Poland as kosher have no parallel in Jewish Europe, the Americas or Israel. Kosher certification is put on certain prepared foods to indicate that they were supervised at all stages of manufacture. Foods that are likely to come into contact with unkosher substances, such as baked goods, require kosher certification (It should be noted that neither brand of Polish matzoh is kosher.) but certain products, and vodka , beer and water are among these, do not need to be certified kosher even for the very strictest consumer. Why then the kosher booze? A combination of factors are at work here. The virtues of the two kosher matzohs, purity and orientalism, both apply. There are urban legends afloat in Poland that one cannot get a hangover from drinking kosher vodka, and the kosher beer and water are uniquely clean and healthy. If these stories were ever really believed, they must have collapsed under their own weight by now, although the appeal of medicine lore does tend to linger. The labels of the thirty or so brands of kosher vodka reveal a wide spectrum of Polish attitudes towards the Jews. There are vodka labels that show alluring and attractive Jewess types such as Rachela brand, which shows the dark-eyed Rachela raising her right hand in a beckoning gesture, her shimmering auburn hair backlit in the glow of a Chanukah menorah. There are those that show images of behatted bearded older Jewish male types which may be grotesque, as in the case of Cymes brand vodka, or sympathetic, as in the case of Tevye brand vodka. The labels of some kosher vodkas have abstract designs based on a star of David motif or a menora motif, and some kosher vodkas, such as Excite brand vodka, do not have any recognizably Jewish iconography on the label at all. The Jews of Poland, and of the entire Pale of settlement of the former Russian empire, have long been associated with the distilling and distribution of vodka, this being one of the few professions in which they were permitted to engage unmolested. The Jews have been gone for many years but their association with alcohol remains. Several temperance posters show small demons urging drunkards to drink. The demons are all similar to recognizably Jewish male types. Poland's infamous Cardinal Glemp, after retracting some of his more egregious antisemitic statements popped up again to state that it was Jews who were responsible for the scourge of alcoholism in Poland because of their pre-war role in the distilling business (Levine). Into this fray stepped the Polish Jewish distiller Zygmunt Nissenbaum with his own line of Nisskosher brand kosher vodkas. Nisskosher's presence in the kosher vodka market brings the issue full circle. Nissenbaum did not invent the concept of Jewish vodka, he merely co-opted it. Now a Jewish distiller, borrowing the putatively Jewish display tropes of non-Jewish marketers, whose own images are based on the vanished Jews of Poland, is selling vodka in an almost entirely non-Jewish country, and bottles of this vodka are taken home as souvenirs by Jewish tourists, amused as much by the name, which sounds very much like "Nisht kosher" or "not kosher" in Yiddish, as by the funny pictures on the labels. Karp po Zydowsku Sweetened gefilte fish is seen by many Jewish and non Jewish cooks alike as being the Jewish food par excellence. In the public imagination of both Americans and Poles, it is frequently gefilte fish, and sweetened gefilte fish in particular, that has outdistanced matzoh as the food that first comes to mind when Jewish food is discussed (Cooper, de Pomiane). Many restaurants in Cracow and Warsaw that are in no other way marked as Jewish offer karp po Zydowsku as either an appetizer or main course. Stranger still, karp po Zydowsku has become a traditional dish in many Polish Catholic homes for Christmas Eve and Holy Saturday, traditionally meatless feasts. Herring roe with cinnamon, another Jewish recipe, has become associated with St. Virgil's Day. In the case of gefilte fish and spiced herring roe, it is the fondly remembered flavors of the dishes rather than any religious or cultural currency that keep them in the Polish cuisine. Jewish Cookbooks Jewish cooking has also entered Polish homes through a handful of new and popular cookbooks. The handsomely produced forty-seven-volume series Encyklopedia Sztuki Kulinarej (Encyclopedia of Culinary Arts) includes a volume on Jewish cooking, Kuchnia Zydowska (Rozycka). Each of the forty-two recipes, including Kneidlech (20) and Zloty joich (chicken soup) is accompanies a photograph of the finished dish. Many of the photographs include lighted candles, which give the a hint of exoticism to the traditional Jewish dishes not particularly exotic in their styling. Koszerne i trefne kuchnia izraelska (Dobrowolska) is part of a series on national cuisines Kuchnie Roznych Narodow. It includes Israeli recipes, tips on shopping for Israeli ingredients, and brief sketches of Israel's major cities and tourist attractions to guide Polish tourists to Israel. For a readership interested in all things kosher, this is the only Jewish cookbook published in Poland that specifically offers tref, or non-kosher recipes as well. Most remarkable is Kuchnia Koszerna, a fscsimile of Rebekka Wolf's 1904 kosher cookbook published in Warsaw by Jakoba Klepfisza. Facsimiles of old cookbooks are a very sophisticated approach to culinary history. It is very impressive that Poland is already this far along in scholarly sophistication just five years after independence. This is why I am not cynical about democracy. Eugeniusz Wirkowski's book Cooking the Polish Jewish Way, available in English, Polish and German, makes the case that it is Jewish cooking, and especially Galician cooking that has influenced European cuisine and not the other way around. His reason for approaching the subject at all is that it is not enough merely to cook, but to develop a grand theory of gastronomy in the manner of his hero, Brillat-Savarin. Everyday life in Poland is very un-Jewish, and Jewish life in Poland is very stylised. Both visitors who ache to taste the flavors of their past and natives who want to cobble together a possible Jewish future are haunted by the enormity of the loss suffered in Poland. Heritage, Barbara Kirshenblatt-Gimblett has noted, transvalues the obsolete, the mistaken, the outmoded, the dead and the defunct, giving them a second life. In the case of Jewish heritage tourism to Poland, it is not metaphorical death, but the real thing, from which visitors and natives alike hope to recover traces and tastes of memory. Reference List Chernoff, Allan 1995 "New Polish chic -- Tzitzit and Yarmulkes: Jewish culture makes a comeback with kosher beer and 'Fiddler on the roof'" Forward August 4, 1995, page 1. Cooper, John 1993 Eat and be satisfied: A social history of Jewish food. London and Northvale: Aronson. An exhaustively researched collection of what must have been every detail John Cooper could find about Jewish food. Cooper's eagerness not to leave anything out is entirely understandable, but the result is a book of lists held together with the thinnest soup of exposition that is exhausting to read. Here, for example, is part of the section on potatoes: Moreover, potatoes were mashed with chicken fat; they were plainly boiled; they were eaten together with cabbage, carrots and other vegetables; a special treat, particularly on Fridays and on the Sabbath, they were served in the form of potato pudding.(p 154) The book is written in essay form, but it is really not an essay. In fact, Eat and be satisfied is itself something of an annotated bibliography. The material here would have made an excellent tertiary source -- a bedside companion to Jewish food with short, cross-referenced articles on each subject. De Pomiane, Edouard 1985 The Jews of Poland: Recollections and recipes. Translated by Josephine Bacon. Garden grove, CA: Philiota Press. Edouard De Pomiane, a French chef, wrote an extraordinary little book of observations and recipes of the Jews in Poland in 1928. De Pomiane was not Jewish, but his combination of affection and revulsion for Polish Jews is very familiar. He comments again and again about the "wretched filthiness" in which the Polish Jews and the Orthodox Jews of Paris live, but adds: They are the future philosophers, playwrights, interpreters of music and famous physicians who will bring honor to the country in which they settle. These countries adopt these great men to such a point that they forget their ethnic origins, considering their genius to be Latin, Anglo- Saxon or Teutonic. (48) Some of the recipes in The Jews of Poland are splendid and all have the feeling of being completely authentic (a recipe for grated onion salad served on black bread with salted goose fat (89) is particularly thrilling). Dobrowolska, Irena. nd. Koszerne i trefne kuchnia Izraelska. Warsaw: Watra. Fussell, Paul 1988 "Travel, Tourism and 'international understanding'" IN Thank God for the atom bomb. New York: Summit Books. Kaufman, Michael T. 1985 "After 20 years, Cracow marks a Bar Mitzvah" New York Times. Sunday, 8 September, Section 1, front page. This three column, front page article is one of four items printed by the Times in 1985 about the bar mitzva of Eric Strom. Kirshenblatt-Gimblett, Barbara 1988 "Authenticity and authority: The poetics and politics of tourist productions" IN Tourist productions by Barbara Kirshenblatt-Gimblett and Edward M. Bruner (In progress.) We can see culture as being wiped out, or ruined by tourism, or touristic rescue as the only chance an indigenous culture has. 1994 "Spaces of Dispersal" Cultural Anthropology 9: 1994 An outstanding examination of the concept of diaspora that examines "rearticulation -- how the local is produced and what form it takes in the space of dispersal" as well as disarticulation. Rearticulation is particularly relevant in the case of Jewish material in Poland. 1995 "Theorizing heritage" Ethnomusicology 39:3 Fall, 1995 Heritage, all of which is virtual, is a commodity produced for export. In the case of Jewish tourism to Poland the heritage being produced is the tourist's own. Kugelmass, Jack 1990 "Green bagels: An essay on food, nostalgia, and the carnivalesque" YIVO annual 19, 1990. Kugelmass uses a tribe paradigm to analyse the Jewish tourism to the Lower East Side in this very important article on the role of food in culture, heritage and tourism. He misses the point, however, when he states in a footnote about the menu at Ratner's that: In each corner of the cover is a cluster of berries. The "R" of Ratner's has a grain plant wrapped around it, suggesting the wholesome, healthy quality of the food.... The iconography is as authentic to the Lower East Side as mayonnaise on pastrami.[meaning not authentic at all]" In fact, when all or most of the restaurants in the neighborhood were Jewish or kosher, being a Jewish restaurant was the unmarked characteristic. When it was commonplace for Jews to eat in Jewish restaurants, there was no call to heap signifier upon signifier, as is now done at Sammy's Roumanian and at the various Jewish Restaurants on Szeroka street. Kugelmass proposes a third model for the Jewish enclave. He sees the Jewish neighborhood as neither ghetto nor shtetl, but fortress. Inherent in the fortress model is the assumption that the general population considers an orthodox Jewish community to be something worth getting into. 1992 "The rites of the tribe: The meaning of Poland for American Jewish tourists" YIVO Annual 21, 1992. Kugelmass returns to his favored tribe metaphor again in this very interesting and useful but deeply flawed article. Kugelmass (In a footnote) says 5000 Jews remain in Poland. Levine, Hillel 1991 "Cardinal Glemp's Slanted History" The New York Times October 5, section A, p.21. Levine responds to Glemp's charges that it is Jews who were responsible for the alcoholism of the Polish peasantry with the counter charge that the Polish Nobility conspired to keep the peasants drunk in order to suppress them and that the Catholic clergy cooperated by enforcing liquor purchase quotas for Christian holidays. Nathan, Joan 1992 "Jewish food traditions linger in a Poland bereft of Jews" New York Times September 23, 1992 section C, page 3. On a visit to Cracow for the 3rd Festival of Jewish culture, Nissenbaum Foundation. 1988 Preserving traces of Jewish culture in Poland for the living and the dead. Warsaw: Krakowa agencja Wydawnicza. This booklet serves as a statement of mission and progress report of the Nissenbaum Foundation. It contains articles by Jewish and non-Jewish historians, Zygmunt Nissenbaum's personal memoirs of his experiences in the Warsaw Ghetto and many photographs, both of Jewish sites in Poland and of Zygmunt and Sonia Nissenbaum posing with the Pope and other dignitaries. Nora, Pierre 1989 "Between memory and history: Les lieux de memoire" Representations 26: Spring 1989. Nora identifies the Jews as the people of memory in this essay which theorizes the changing role of place in memory and history. Rozycka, Maria. 1995. Kuchnia Zydowska. Volume 11 of Encyklopedia sztuki kulinarnej. Warsaw: Tenten. Sandauer, Artur 1982 O sytuacji pisarza polskiegopochodzenia zydowskiego w XX wieky. Warszawa: Czytelnik. Wirkowski, Eugeniusz 1984 Cooking the Jewish way. Warsaw: Interpress. The cover of this tiny 36 page booklet shows the Yiddish theater company of Warsaw playing guests at a wedding seated around a table set with kugel, kishke and gefilte fish. Both the players and the food look grotesque and embalmed, but the recipes inside are straightforward and sound. A recipe for chopped herring calls for lots of onions, breadcrumbs soaked in vinegar, sugar, black pepper and dry white wine. 1988 Kuche der Polniscen Juden. Warsaw: Verlag Interpress. Wolf, Rebekka. 1995[1904]. Kuchnia Koszerna. Warsaw: Tenten.