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Traditional cuisine of the Jews of the former Yugoslavia

dc.contributorBaar-Chaim, Yachiel
dc.creatorMihailović, Milica
dc.date.accessioned2021-10-23T13:20:51Z
dc.date.available2021-10-23T13:20:51Z
dc.date.issued1998
dc.identifier.isbn86-8301105-4־
dc.identifier.urihttps://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1793
dc.description.abstract"Zašto su na svetu prvo stvoreni drveće i bilike, pre nego što se čovek uopšte pojavio? Rabi Huna je u Midrašu rekao da je Bog stvorio različito voće i povrće i to veoma precizno da bi sve bilo pripremljeno za Adama, prvog čoveka. Obratno, može se reći da kuhinja koju su usvojili Jevreji bivše Jugoslavije, odslikava upravo njihov sopstveni karakter i istoriju. Kroz ove recepte mogu se pratiti stvaranja i padovi imperija, oseka i plima raznih ideologija, kao i uspesi i neuspesi u ratovima. Kroz kuhinju i izvan nje mogu se pratiti velike teme moderne istorije Jevreja: dijalog između Jevreja i njihove okoline; asimilacija nasuprot izdvojenosti; modernost suprotstavljena tradiciji, oštra unutrašnja podela među Jevrejima i povratne spoljne pretnje za opstanak Jevreja. Ova su pitanja u "zemlji južnih Slovena" još više gripping, zato što se ovde pretapaju dve potpuno različite civilazije i tradicije: ona aškenaskih Jevreja koji potiču iz Austro-Ugarske imperije i ona Sefarda koji su posle progona iz Španije pronašli utočište u Otomanskoj imperiji. Razlika između njih vidljiva je i na trpezi. Aškenaski Jevreji iznose na sto povrće koje je odomaćeno u centralnoj Evropi: susedi hrišćani kada je za to vreme jedu svinjetinu. Jevreji se umesto toga okreću guščetini. Sefardski Jevreji su imali svoje karakteristično povrće: spanać, bundevu i praziluk. Čini se da su oni imali posebnu naklonost prema bundevi i tikvicama i niko ne bi mogao da pobrka sefardsko omiljeno jelo i aškenaski čolent. Umesto guščijeg mesa, Sefardi su voleli jela od ribe, posebno za Erev Šabat. Kontrasti u kuhinji nisu bili manji od razlika u verskim ritualima i običajima koji su zapravo razlikovali te dve grupe. Hrana pripremljena od macesa i sa maces brašnom je ono što je i Aškenaze i Sefarde razlikovalo od suseda. Ono što ih je takođe odlikovalo, čini se da je obilna upotreba začina kao što su cimet, beli luk, biber što je možda došlo otuda što su živeli duž glavnih trgovačkih puteva. U isto vreme, Jevreji su često preuzimali recepte od svojih suseda pravoslavaca, katolika i muslimana. Sefardi u Srbiji, Bosni i Hercegovini i Makedoniji voleli su hranu koja je odavala orijentalni uticaj kao što su burikitas i pastel, dok su Aškenazi u Vojvodini, Hrvatskoj i Sloveniji pod austro-ugarskom vladavinom više voleli jela kao što su torta, karamel, marcipan..."sr
dc.description.abstract"Why was the world created first with its trees and plants, before man ever appeared? According to a Midrash of Rabbi Huna, God created the different fruits and vegetables in the precise way that He did so that everything would be suitably ready for Adam, the first man. Conversely, one can say that the cuisine adopted by the Jews of the former Yugoslavia reflects precisely their own character and history. Through these recipes, one can trace the rise and fall of empires, the ebb and flow of competing ideologies, and the fortunes and misfortunes of war. One can also follow in and out of the kitchen the great themes of modern Jewish history: the dialogue between Jews and their surroundings; assimilation versus separateness; modernity as against tradition, shape internal division among Jews and the recurring external threats to Jewish survival. These questions are all the more gripping in the "land of the Southern Slavs" because of the confluence here of two markedly different civilizations and traditions: Ashkenazi Jews belonging to the Austro-Hungarian Empire and Sephardim who found refuge in the Ottoman Empire after the Expulsion of Spain. One can observe the differences between them on the dinner plate. Ashkenazi Jews brought to the table the customary vegetables of Central Europe: Christian neighbours, however, when it came to eating pork. They turned to goose instead. Sephardi Jews had their own characteristic vegetables: spinach, pumpkin, and leek. No one else, it seems, had their taste for pumpkins and gourds, and no one could mistake a Sephardi cholent for an Ashkenazi one. Not a goose, but fish was the Sephardi preference, especially when for Erev Shabbat. The contrast in the Kitchen was no less marked than the differences in religious ritual and customs which divided the two groups. Food prepared with matzoth and matza flour set both Ashkenazi and Sephardi Jews apart from the other peoples around them. The Jews also stood out, it seems, in their abundant use of spices such as cinnamon, garlic and pepper, perhaps due to their predominant pattern of settlement along the main trade routes. At the same time, Jews frequently adopted the recipes of their Eastern Orthodox, Roman Catholic, and Muslim neighbours. The Sephardim in Serbia, Bosnia-Herzegovina, and Macedonia favoured foods showing the Oriental (Ottoman) influence like burikitas and pastel, while the Ashkenazim in Vojvodina, Croatia, and Slovenia under Austro-Hungarian rule favoured torta, karamel, and marcipan.sr
dc.language.isosrsr
dc.publisherBeograd : M. Mihailovićsr
dc.rightsopenAccesssr
dc.rights.urihttps://creativecommons.org/licenses/by-nc-nd/4.0/
dc.subjectJevrejska kuhinjasr
dc.subjectJewish kitchensr
dc.subjectJevreji - tradicijasr
dc.subjectJews - traditionsr
dc.subjectJevreji - kulinarski receptisr
dc.subjectJews - culinary recipessr
dc.titleTradicionalna kuhinja Jevreja bivše Jugoslavijesr
dc.titleTraditional cuisine of the Jews of the former Yugoslaviasr
dc.typebooksr
dc.rights.licenseBY-NC-NDsr
dcterms.abstractМихаиловић, Милица; Традиционална кухиња Јевреја бивше Југославије; Традиционална кухиња Јевреја бивше Југославије;
dc.rights.holderMilica Mihailovićsr
dc.identifier.fulltexthttp://jevrejskadigitalnabiblioteka.rs/bitstream/id/5666/TradicionalnaKuhinjaJevrejaBivseJugoslavijeOCR.pdf
dc.type.versionpublishedVersionsr
dc.citation.spage1
dc.citation.epage172
dc.identifier.cobiss136073991
dc.description.otherBibliografija: str. 145-146 (Bibliography: p. 145-146).sr


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