by Nir Avieli, author of Food and Power: A Culinary Ethnography of Israel
This guest post is published in conjunction with the American Anthropological Association conference in Washington D.C.. Check back regularly for new posts through the end of the conference on December 3rd.
In a recent talk on my book Food and Power: A Culinary Ethnography of Israel during a visit to the US, I was asked whether my findings were not in contradiction with Jewish morality, and whether my text would not make for ammunition in the hands of anti-Semitic critics of Israel. For example, wasn’t my definition of the Israeli cuisine characterized by large, cheap portions of low quality resonating with the classic anti-Semitic perceptions of “the Jew” as stingy and greedy? And wasn’t my argument that the accusations by Israelis of Thai migrant workers for systematically hunting and eating Israeli pet dogs implying that Israelis were racists?
Food and Power is indeed a political project. It deals with the misuse and abuse of power in modern-day Israel, and exposes antidemocratic, xenophobic, and racist tendencies that taint the political and public arenas. In this sense, it is a stern critique of contemporary Israeli society. It is not, however, a post-Zionist or anti-Israeli project. Rather, it is a critical analysis of an extremely important cultural realm: The Israeli culinary sphere, which has not been approached thus far as a political sphere, enmeshed in power relations.
Do my findings contradict Jewish morality? While I could have argued that academics were not an authority when it comes to moral standards, I responded that there is no monolithic or agreed upon Jewish morality but, rather, multiple interpretations of what Jewish morality was, some of which can only be described as contradictory. And oddly enough, this is exactly what my findings indicate; that different people in different contexts understand and enact Jewish morality in very different ways: Eating as much as you can no matter the quality may be understood as a manifestation of greed, but also as an expression of vulnerability and fear. Accusing the Thais of eating Israeli dogs may be pure racism, but my findings suggest that this myth has emerged as a partial solution for the shame many Israelis feel regarding the employment of foreign workers in a country that cherished “Jewish labor”.
So while Food and Power approaches some of the negative features of Israeli society, including gluttony, greed, ethnocentrism, racism, patriarchal machismo, and other forms of power abuse, I have dedicated this book to my children, hoping that the prevailing ethno-messianic and neo-liberal ideologies which have been increasingly dominant since the mid 1990’s will eventually collapse due to their essential immorality, internal contradictions, and lack of practical solutions for the problems and difficulties Israel faces.