By Robert Liberles
Tracing the creation of espresso into Europe, Robert Liberles demanding situations long-held assumptions approximately early glossy Jewish background and exhibits how the Jews harnessed an innovation that enriched their own, spiritual, social, and monetary lives. concentrating on Jewish society in Germany within the 17th and eighteenth centuries, and utilizing espresso as a key to realizing social swap, Liberles analyzes German rabbinic rulings on espresso, Jewish intake styles, the industrial significance of espresso for varied social strata, transformations in accordance with gender, and the efforts of German gurus to limit Jewish exchange in espresso, in addition to the mixing of Jews into society.
Hardcover is un-jacketed.
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Extra resources for Jews Welcome Coffee: Tradition and Innovation in Early Modern Germany
Sample text
Medical arguments pro and con appeared in p opular publications. In 1781, Franz Joseph Hofer issued his Abhandlung vom Kaffee, which included a lengthy list of maladies supposedly caused by coffee. Coffee was portrayed as an enemy of both the people and the state, and as an agent of change used to overturn the status quo. In Germany, this opposition referred not so much to potential political unrest, but to unwanted changes in da ily life and to challenges to the reigning social structure. Economic arguments also played a greater role in Germany than elsewhere and strongly influenced state prohibitions against coffee consumption.
Again, t hese dis cussions do no t s eem s erious, and responses to coffee must b e s een in a b roader analysis of c ultural and s ocial context. In contrast to t he confessional sug gestions, I f ound very little historical attention to gendered responses to coffee until recently, and here we have a line of inquiry that I think might prove quite fruitful. The “Women’s Petition Against Coffee” mentioned above that appeared in England in t he 1670s a nd the supposedly male r esponse provide a st arting point for such an examination of gender and the coffee debates, and also for consideration of a recurring methodological issue: how do we know the gender of t he wr iter or wr iters, and to w hat extent do es t heir gender matter?
It was a commanding symbol, an illustrative example, but not itself the cause of change. Kaffeekränzchen w ere no t t he o nly exa mple o f ho w co ffee in t he s ocial context helped expand women’s activities. Even restrictions on women’s presence in co ffeehouses were loosened, enabling women to own or manage such establishments. The emergence of Kaffeekränzchen and Caffee-Menscher provides wonderful examples of fundamental change and evidence for the related debate on the primary cause. ” Critics of these gatherings took offense primarily at the time t aken away from productive endeavor and at the expenses involved, including the cost o f buying the necessary equipment to prepare coffee and new porcelain to serve it in; the cost of the coffee, milk, and sugar; and the expense involved in heating the water.