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The Good Woman Makes the Empty Kitchen Full: the Culinary and Cultural Power of Women in the Sephardic Jewish Diaspora

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The Good Woman Makes the Empty Kitchen Full: the Culinary and Cultural Power of Women in the Sephardic Jewish Diaspora Dublin Gastronomy Symposium 2018 – Food and Power ‘The good woman makes the empty kitchen full’: The Culinary and Cultural Power of Sephardic Women Sara Gardner Invoking the woman’s proper role and place, a Judeo- understanding of historic female experience is limited. This Spanish refrain asserts that ‘la mujer buena la kasa vazia la problem of female legibility even functions on the level of aze yena’: the good woman makes the empty kitchen full. the body; as Shaye J. D. Cohen demonstrates, in his work Although the repertoire of Ladino sayings is full of Why Aren’t Jewish Women Circumcised? Gender and references to women and appropriate female behaviour, Covenant in Judaism, by asking ‘if circumcision is an there is perhaps no other refrain that so succinctly captures essential marker of Jewishness, what are women? Can the Sephardic cultural perspective of the importance of her women be Jews?’ (Cohen 2005, p. xii). By controversially culinary role to a woman’s individual and communal querying the most basic bodily expression of the Jewish identity. While this proverb may seem to reflect the community’s divine covenant, Cohen shows that this limiting notions of a patriarchally-defined tradition, difficulty in finding tangible traces of female influence on confining female influence exclusively within the domestic the Jewish tradition results in the conscious and culinary space, it also underscores the significance of subconscious centering of male narrative and influence. Sephardic women in the preservation of Sephardic culinary Jewish women, like women of other cultural groups heritage. In particular, after the Sephardic Jews’ expulsion throughout time, have been marginalized not only by their from Spain and the community’s subsequent settlement in own tradition but the lack of historical data that evidences the Ottoman Empire, Sephardic women played a crucial their experience. As a result, the study of Jewish women’s role as the culinary interpreters of the Sephardim’s new impact on communal cultural identity has suffered. Ottoman surroundings even as they preserved the Indeed, while much work has been produced in the gastronomic connection to the lost Spanish homeland. Jewish Studies field to comprehend the historical Thus, by understanding the importance of Sephardic experience of Jewish women, this has been a challenging women’s culinary roles, their tremendous influence — effort, particularly when it comes to the study of medieval indeed, the power they exerted from their kitchens — on and early modern Jewish women. On the one hand, as Sephardic cultural identity becomes apparent. previously mentioned, the study of medieval Jewish women The question of female power in the Jewish tradition is suffers from a basic lack of documentation. For all the neither new nor resolved. In a religious tradition mainly textual evidence of male interpretation and influence on defined by and for men, on all of its textual, social, and the Jewish tradition, there exists very little analogous economic levels, Jewish women’s agency has often been material for women, as medieval Jewish women did not neglected or non-existent. Judith Baskin, in her work on possess the same avenues for textual expression and women in Midrashic texts, situates the cause of this in the preservation as did their male peers. Further, in the case of rabbinic textual tradition that has shaped Jewish the bare traces of Jewish women that do exist, as Silvia communal behaviour: ‘the rabbinic sages deliberately Planas Marcé demonstrates in her analysis of the notarial constructed women as ancillary beings, shaped on the rib registers of medieval Spanish municipalities, ‘in all of the primordial man to fulfil [sic] essential social and instances the personal details of a woman are subjoined to a sexual functions in an androcentric society’ (Baskin 2015, male, usually her husband, whether he be alive or dead’ p. 2). In this statement, Baskin identifies several key points (Planas Marcé 2010, p. 101). More than a mere lack of that critically affect our understanding in the study of documentation, the data that does exist relating medieval Jewish women: first, that the Jewish perception of women’s and early modern Jewish female experience confines bodies, role, and power is inherently affected by the male women in relation to a male. Yet traces of Jewish female perspective of the rabbis who shaped it; secondly, that autonomy during this period do exist, as authors like Jewish society throughout history has traditionally been Baskin and Avraham Grossman show. Baskin writes that oriented by and for men; and finally, that as secondary ‘Jewish women played an increasingly vital and often beings, Jewish women lack fundamental agency over autonomous part in their family’s economic lives, both as themselves and the Jewish tradition. Indeed, Baskin’s merchants and brokers’ (Baskin 2010, p. 79). For both assertion also surfaces the primary obstacle in the study of Baskin and Grossman, this agency is evidenced through Jewish women: their lack of historic legibility. Whereas the women’s economic actions; indeed, Grossman situates thoughts, feelings, and experiences of Jewish men — and their influential perceptions of women — can be gleaned the primary conclusion of [his] work i[n] that the from Jewish textual tradition and ritual practice, those of profound economic change that occurred in Jewish women are not nearly so comprehensible. Therefore, our society in the Middle Ages, and its transformation 2 ‘The good woman makes the empty kitchen full’: The Culinary and Cultural Power of Sephardic Women into a bourgeois or petit-bourgeois society, exerted a Jewish women as a whole has suffered from the stronger positive influence upon the status of the Jewish prioritization of the ashkenormative expectation of woman than any other factor (Grossman 2012, p. 2). women’s roles and its influence on the ‘certain social order that dictates the subdivision of space between genders’ In the case of both Baskin and Grossman, the appraisal (Hadar 2007, p. 144). Therefore, I would suggest that by of medieval Jewish women as having agency only occurs shifting the analytical focus from the economic realm, once: to borrow the phrase of Asunción Blasco Martínez, which has served to limit the understanding of non- Jewish women ‘seep beyond the boundaries of the domestic Ashkenazi Jewish women and their agency, to the female- world’ (Blasco Martínez 2010, p. 100). Though Blasco oriented culinary sphere, we not only offer new, non-male- Martínez no doubt intended to make a statement about the oriented terms through which to quantify female power, inherent obliqueness of women’s impact outside the but also enrich the scholarly appraisal of non-Ashkenazi domestic sphere, it can also be interpreted as an assertion of Jewish women throughout history. Jewish women’s power the powerful, uncontainable nature of female influence and lives are not and have not been monolithic across that radiates outward from the home. denominations; therefore, their study should seek to portray This economically-based assessment of Jewish women’s the variety of Jewish female experiences and loci of power, too. power, while much clearer to trace, neglects a central part It is notable, too, that this marginalization of female of the medieval and early modern Sephardic Jewish experience is not merely endemic to the Jewish studies of woman’s experience: her role in the domestic sphere, Sephardic women but also within the food studies particularly in the kitchen. To measure a woman’s power by discipline. Arlene Voski Avakian and Barbara Haber, in the standards of her involvement in the economic realm is their introduction to Feminist Food Studies, explain that to render an incomplete portrait of Sephardic female although ‘like women’s studies, the emerging field of food influence. Especially given the male-oriented and male- studies is interdisciplinary and includes attention to the dominated economic sphere of the medieval world, the daily lives of ordinary people within its purview’ (Avakian historiographical definitions of female power are and Haber 2005, p. 2), the vast body of work in the field necessarily defined in male terms. The study of women in neglects to pay attention to the daily lives of those women medieval Spain in particular has suffered from this lack of who often possessed the hands that shaped global cuisine focus on the culinary sphere. This may be a result of the in their quotidian action. In fact, ‘despite the fact of perspectives of authors like Baskin regarding the ways women’s centrality to food practices, until the last decade, Islamic mores shaped Sephardic culture, since Sephardic few in this plethora of new works on food focused on social life was strongly influenced by Islamic women, and only a minority of those had a feminist norms…while Jewish women of prosperous families analysis’ (Avakian and Haber 2005, p. 2). In this statement, were not literally isolated in women’s quarters as Avakian and Haber highlight a surprising lacuna in the were Muslim women of comparable social status, food studies field, one that particularly affects this study of community norms dictated that women’s place was Sephardic women: the dearth of scholarship that focuses its in the home (Baskin 1998, p. 103).1 analysis of culinary identity on the actions and influence of women. By ignoring the important work of the female For Baskin, it seems there is a strong connection agents of culinary culture, we miss out on the between
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