When I Knew

The title is misleading. The question I still ask myself is not, “When did I know I was Jewish?” but, “How, in God’s name, did I not figure it out sooner?” I blame Captain von Trapp.

I cannot remember a time when I did not know the story of how my grandmother fled Czechoslovakia, weeks after the Germans invaded, with my two-year-old father in tow, to meet my grandfather in London (the story of how he got to London, however, remained a secret until much more recently). She was a great storyteller, and in her version, she was not a bold heroine, but a foolish and somewhat spoiled girl, slightly oblivious of the danger around her. I heard many times about how she charmed the Gestapo at the border into letting them leave, how they had to stay in Versailles, and how my grandmother abandoned my father every morning to the tender ministrations of “la promeneuse” so she could hot-foot it to Paris, and later, of their life in London and Wales, of ration cards, and air raids, and shoes that unaccountably did not get polished when you left them outside your door at night. What I did not hear anywhere attached to the story was the word, “Jew.” It was a word I never heard used by any member of my family, in any context.

And that is where the Sound of Music comes in. I saw it for the first time a long time ago, long enough ago that I remember standing for the national anthem before it began. My grandparents had come to visit in Toronto, and we all went together. And there, on the screen, was their story, their love for their homeland, the evil Nazis, and their flight to freedom. They even lived high on a hill with a lonely goatherd, in a Swiss Chalet. In Quebec. Here it is:

Granny and Gumper's house in North Hat;ley

When the Captain sang “Edelweiss,” my mother says, tears rolled down my grandfather’s cheeks. Bless my homeland forever.

And once again, not a mention of the word “Jew” in the whole movie (Weirdly, when you think about it. Sure, the von Trapps weren’t Jewish. But Max? Max?). No wonder I was confused as the evidence began mounting and the questions started to come. Because I knew, I knew. But I didn’t know. I read When Hitler Stole Pink Rabbit and then all the Leon Uris books. I had dreams about being chased by Nazis. I even wrote a short story for school about a young girl, oh roughly my age at the time, escaping. I asked my father where our name came from. He lied (Miners from Lancaster come to work in the Silesian coal fields. I still have not forgiven him for this one!). I asked him why Gumper was smart enough to leave when others didn’t (you can tell I am getting close at this point). I asked my grandfather what happened to his two sisters. He left the room, and my grandmother changed the subject. I knew we weren’t Catholic, like all the other Czechs I knew, though when my grandfather swore, it was by Jesus and Mary (this also threw me off). Did I think they were Hussites? But no, the von Trapps weren’t Jewish. You didn’t have to be Jewish to flee the Nazis. It wasn’t a question about myself that I asked; it was one I had already answered.

Then cousin Frances came for one of the last Christmases before my grandfather and father died, and this time brought with her a family tree. On it were large branches that were missing, unknown relatives marked only “died in the war.” And Frances told us that we had a Jewish background. I didn’t fully absorb it, confused as I still was by the Captain. Maybe Gumper’s mother had been Jewish?

After my father died, my uncle sat me and my sister down with my mother and told us the story of our origins and swore us to secrecy. My mother already knew; my father had told her before they were married in an offhand way, and she regarded it as a matter of complete indifference. We didn’t keep it a secret; we started talking about our background and history with our father’s cousins, and with our grandmother, especially when we travelled with her to the Czech Republic after the wall came down. My sister remembered revealing all to our Kitchener cousins when we visited them for Christmas a couple of years after our father’s death.

For me this knowledge came, not as a revelation but as a confirmation, an “Oh, of course.” It was like I had spent my life doing a puzzle without the picture on the box, trying to piece together the faces I saw from the pieces I had. Someone handed me some missing pieces and suddenly all the sections I had been working on began to fit together. And on the woman’s face, the pieces now formed a smile.

Christmas at the Picks

Christmas 1939

The official part of Christmas with my new family is over, and I have an evening alone, as the rest of them go out to shop, eat, and watch a movie, as is their usual custom on Boxing Day. We have been talking a lot about what our Christmas traditions are over the past few days, as we attempt to merge our practices and rituals, honouring what is most important to all of us. Like most of us, I have had a series of Christmas traditions, depending on where I lived and who I was living with at the time, but if you ask me what I think of when I think of Christmas, it isn’t Toronto in the 1970s or Detroit in the 1990s; it is spending Christmas in North Hatley, for many years at the incongruous Swiss chalet on a Quebec hillside house built my Gumper, my grandfather Jan Pick, and later also at our own cottage. It was always our family and my grandparents; sometimes our cousins from Kitchener joined us, and in later years, my father’s cousin Frances would come from Mexico.

What did it mean to us? It was the light in the darkness of winter. We feasted and burned candles. We skied through the woods and snowmobiled, and chopped down a tree, bringing the freshness of the forest indoors. The ornaments were battered and glittering survivors of those collected by my grandparents in their years as exiles and refugees from their native Czechoslovakia. We ate fish soup, and herring, and salmon, and eel. We ate turkey and plum pudding, and spiced beef. We ate candied orange peel, truffles, florentines, pepperkakor, vanilkove rohlicky, rum balls, Turtles, mince pies, and shortbread.  We opened a mountain of presents (This was the only part my grandfather did not like — he thought we had too many presents, and he was right. And it only got worse when the Kitchener Picks joined us!). And like the Whos down in Whoville what we did most of all was sing. At Christmas Eve dinner, the apex of our feast, we would sing and sing and sing, songs in English and French; Czech, Slovak, Swedish, and Hungarian. Some were toasts and drinking songs, some were folk songs; we sang songs about the black earth of my grandparents’ homeland and about battles fought in far off Herzigovina; we sang songs my grandfather learned as a student in France and songs my mother grew up singing around a Swedish Christmas smorgasbord. We banished the darkness and drew our family together around the table. It was this family we were celebrating as we sang, especially my grandparents, especially my grandfather.

The Picks were Jewish of course, and it may be surprising for some of you to read that Christmas was so important to them. It is one of the curiosities of the ways a culture borrows from another that many Czech Jews celebrated Christmas with as much enthusiasm as their neighbors, albeit with less piety. I remember my grandmother taking about childhood Christmasses, about the carp who would come to live in the bathtub to be cleaned of its muddy interior before it would be eaten on Christmas Eve. And their family was not alone. My grandfather’s best friend from the old country was a man who survived Auschwitz and wrote a memoir of his experiences. “It was a very sad Christmas for the Jews this year,” he wrote without irony about Christmas 1939 in occupied Czechoslovakia.

The grainy photo at the top, which shows my grandmother, Liska, lighting the candles on a Christmas tree, is a still from a movie made by our cousin Frances’s father at Christmas in 1939 in the UK. He and my grandparents and my father, Michael, had managed to escape there. Also in this film are my father’s young cousins, Peter and John, kindertransport children who had been saved by Nicholas Winton, and my great grandmother Ruzena, whose necklace I wore at our own Christmas dinner last night. The people in the film are all people I knew well, so even though the film is silent I can tell what they are saying and even what they are thinking, as they greet Father Christmas, and praise my father for riding his first tricycle. And I can see the moment when the mood grow dark and they raise a toast their friends and family left behind — my grandmother’s parents, my grandfather’s sisters, all to perish, with so many more — and my grandmother knocks back her drink, and stiffens her jaw and smiles again, prepared to defy the darkness for another year.

 

 

Something from the Pick Reunion, August 2013

“I am who I am”
God to Moses in Exodus 3:14

Thomas asked me to say a little bit about Jewish life in Czechoslovakia in the seventeenth and eigtheenth centuries, and though I know almost nothing about the subject, I was able to find out a few interesting things. Our ancestors lived a life then that was very much like our images of the Eastern European shtetl, albeit less romantic than the Fiddler on the Roof. They were restricted as to where they lived, they paid extra taxes, spoke Yiddish, had no secular education, were limited in the professions they could follow, and were under the tyranny/loving care (depending on your perspective) of their rabbis who were both religious and social leaders.

I had always believed this changed with the emancipation of the Jews under Emperor Joseph and the internal Jewish Enlightenment that was a consequence of the broader European Enlightenment. At this time, there began a process of Germanization of the Jews of Bohemia. They were allowed to join the army, they were required to take German last names, and became part of a secular, German educational system.

But until 1848, Czech Jews were not permitted to live anywhere but a few restricted towns, and only the eldest son was permitted to marry, in a move designed to reduce the number of Jewish families in Bohemia. Only after this date did these things change and over the next fifty years, the lifetime of Leopold Pick, our family went from being something none of us could recognize to the people we know and knew: industrialists, forward-looking, risk-taking, embracing modernity and technology and science, internationalists, and embracing both Czech and German culture. Jews moved into German-speaking areas of Bohemia, and took on German culture, and later Czech culture, when the country of Czechoslovakia was founded out of the rubble of 1918. (Though as an older woman at a lecture once told me, “You know, the only people ever to call themselves Czechoslovakians were the Jews.”) Ruzena Bondy’s prayerbook, written in German with some Hebrew, but with her own writing in Czech shows how she moved between three cultures.

Our name shows traces of these three cultures. Early on it was written Pik (Czech). We know it as Pick (German). Jan told Thomas a story that it comes from a Latin acronym: Peregrinus Iudeae Confessionis (with the K added for pronunciation). This means, “Traveller/Wanderer of the Jewish Faith” — figuratively perhaps, the Wandering Jew. It matters less what its “true” etymology was than what his story says about himself, how he saw himself, and what he taught his sons about who they were. Under the Czech/German sound of the name, there remains a sense of being always Jewish.

Thomas also told me a story about Edmund Pick owning orange groves in Jaffa. In Israel in 2011, I had a chance to do some digging on the Israeli site dedicated to the restitution of Holocaust property, and I discovered Edmund had bought a share or shares in the Jewish Colonial Trust, set up to promote Zionism. With his right hand, he was starting a factory in Czechoslovakia; with the left he was investing in a Jewish state. In a very real sense, Edmund and then Jan knew they were Jewish and this knowledge enabled Jan to save his immediate family. The “Peregrinus” in his name reminded him that his destiny did not have to be in Bohemia.

Our ancestors were Jewish and Czech and German, and we too are products of all the cultures and traditions and strains that have influenced us, the people who raised us, and where we have been since. We are from Canada, Britain, Argentina, the United States, and the Czech Republic. We are Jews and Catholics and Protestants and atheists. We speak English, French, Spanish, and Dutch. We are not half anything or a quarter anything. We live freely and we don’t need Adolf Hitler or a bureaucrat in a government office or a rabbi in a black hat to tell us who we are. We are all of us who we are.

Picks August 2013
Picks August 2013

Christmas Wrapping

I managed to do most of my Christmas shopping in only one day but even that was too much. By the time it was over I felt like I couldn’t stand to hear another Christmas song as long as I lived. Part of that was a consequence of two hours trapped in my hairdressers chair listening to the Christmas channel on the radio. No, I have no desire to rock around the Christmas tree, and I do not hear what you hear. Don’t get me wrong — I like Christmas carols. Just not Christmas songs.

But there are two songs I make an exception for, and by a weird coincidence, both are by bands that originated in Akron, Ohio. Maybe I’ll get to the second later this month (and I bet you’ve already guessed which it is) but the first is The Waitresses, “Christmas Wrapping.” It has been running through my head all month, perhaps because this is the first Christmas I have spent with no family other than my son.

So deck those halls, trim those trees
Raise up cups of Christmas cheer,
I just need to catch my breath,
Christmas by myself this year.

Then I pay more attention to the words: “Had his number but never the time. Most of ’81 passed along those lines.” ’81? ’81?! This song is thirty years old! Am I even thirty years old? Clearly I must be. Oh dear, when did that happen?

There seems to be no video of it (we are almost pre-video for this song) so I present you with the synchronized Christmas lights version:

Christmas Wrapping — The Waitresses

In a quiet way, unwind
Doing Christmas right this time.

Thoughts on Leaving my Son at O’Hare This Morning

When Outward Bound tells you that their programs are supposed to teach maturity and independence, they forget to let you know that they mean by that also the maturity and independence of the parents who have to let their children go and trust that the universe will move them along on their journey and bring them back safe and sound when it is over.

Anyway, I was reminded of a passage from one of my favourite books, A Big Storm Knocked it Over, by one of my favourite authors, Laurie Colwin, taken from us much to soon. And taken from her own small daughter much too soon too, as I recall more often than one might expect. Jane Louise has just left her baby, Miranda, alone with her husband for the first time and is returning from spending time with a friend:

It was nearing the end of the academic year. Everywhere she looked students were lugging boxes of books, clothes, and standing lamps out of their dorms. She stood on the sidewalk and watched a serious young boy load two duffel bags into the trunk of his father’s car and dash into a building. His father, a gray-haired man with a wide chest and a linen sports jacket, was loading the trunk. Jane Louise stood perfectly still, blinded by the sunny glare. Hazy light poured down around her.
Some day Miranda would grow up and go to college. day would follow day: She would lose her baby teeth. Her adult teeth would come in. She would go to school, learn to read, go to high school, have boyfriends, leave home. To her amazement, jane Louise found herself in tears. Her throat got hot, and tears poured down her cheeks. She felt powerless to brush them away.
The gray-haired man walked past her, carrying a pair of suitcases. When he saw her, he stopped and set the cases down.
“Are you okay?” he said.
“I was just thinking about my child going to college,” Jane Louise said.
“How old is your child?” the man asked gently.
“Just five months old,” said Jane Louise, and she began to sob. “You must think I’m a nut.”
The man looked at her thoughtfully. “When my kid went to sleep-away camp for the first time, I wanted to lie down in the driveway and eat dirt,” he said.
Jane Louise looked up at him. He filled her vision entirely. The hazy sunshine swirled around them. She grabbed his wrist, and kissed his hand. He was wearing a beautiful gold watch.
“Thank you,” she said. “Oh thank you.”
Then she collected herself. The man picked up the suitcases.
“It’ll be all right,” he said. “You’ll grow into it.”

NYC

Laguardia.

Snow.  Pizza.  Murray Hill Diner.  NYU.  Broadway.  John’s Pizzeria. 5th Avenue.  School Products. Deedee!  Korean barbecue.  Doughnuts.  Habu Textiles. 6th Avenue.  Soho.  Nolita.  Lower East Side.  Chinatown.  Live frogs in a bucket.  Balaboosta.  Subway.  GAP.  American Idiot.  Stage door.  More pizza.  Sarge’s Deli.  Blintzes and lox and pastrami.  New York Public Library.  Rockefeller Center.  Central Park.  New shoes.  Chocolate of many lands.

O’Hare.

Shrimp and Egg

One more food post for Swedish Christmas Eve.  It’s a very ritualized meal in our family.  We don’t do the traditional ham.  Instead, we eat a smogasbord, one dish at a time in a specific order.  We begin with cold herring and small boiled potatoes, and then move to the gravad lax and then the shrimp and egg.  The last fish dish is Jannson’s frestelse — a shoestring scalloped potato dish with Swedish anchovies, which are sweet, juicy, and spicy, not so salty.  Then we eat small meatballs with no sauce but a bit of broth and ham and cheese and hardbread.  And we sing and drink snapps, and finish with rice pudding and Christmas cookies.  It is a simplified version of the one we used to do, because we have a lot of people in our house who just don’t like herring all that much.  So no more sillsalad and matjes herring.  And no more braised mushrooms and kidneys (thank goodness) or eel and scrambled egg, which was my Czech Jewish grandfather’s favourite.  I haven’t told anyone, but I think I might make fagelbo this year.  If I do, photo and recipe next December, because it is very pretty.

This is one of the easiest dishes we make and it is easily multiplied for a bigger crowd, or shrunk just for one or two.  You will need:

  • 4 hardboiled eggs, peeled halved lengthwise
  • 1 1/2 c cooked peeled baby shrimp, the kind you get frozen in a big bag
  • 1 boston lettuce

Line a plate with lettuce leaves.  Spread the hardboiled eggs on it in one layer.  Layer the thawed shrimp evenly over the eggs.  Then top with the following dressing, made of  all these ingredients, mixed together:

  • 1/4 c whipped cream
  • 1/4 c good mayonnaise.  I was not much of a “brand” person until I bought some Whole Foods mayonnaise. *Shudders at the memory*  I suggest Hellman’s.  You can also replace some of the cream and mayonnaise with good yoghurt.
  • 1 tbs. chopped dill.  If you don’t like dill, this whole Swedish Christmas Eve thing may not be for you.  Just saying.
  • 1/2 tsp. salt
  • dash white pepper

Here’s what it looks like before you add the dressing.  You can see the dressing to one side, and also some cheese on a wooden board.  God Jul!

Happy Sankta Lucia

It used to be the shortest day of the year, before they changed the calendar. This year, at least in Chicago, it is just the coldest. So stay warm. And if you haven’t done so already, go make bullar and let the scent of cinnamon and cardamom fill your kitchen. While they’re baking, you can read Making Light, where there is an interesting post up about the traditions and songs associated with Sankta Lucia. I have never been able to find the version of the song we sing. My family sings one verse; my cousins sing quite a different verse, and neither has ever turned up in the magical world of google.

Could we be the last remnants of some impossibly old and forgotten folk tradition…?

Viktor Frankl

Anyone who spends time on Facebook knows all about those tests: “What European country are you?” “What decade are you,” “Which deceased female poet are you?” etc. Most of them are pretty unenlightening, not to say badly spelled (though I did admire the wisdom that correctly identified me as “Garden Party Barbie”) but today’s test, “Which psychotherapist are you?” reminded me of a name I hadn’t thought of in years. Evidently, I am Viktor Frankl, and I am a logotherapist.

Logotherapy, the therapeutic method developed by Frankl, teaches that human beings are primarily motivated by, not power or pleasure, but the desire to find meaning in their lives, and that we achieve peace when we find this meaning. We find meaning by doing a deed (work?), experiencing a value (truth, beauty, love; of nature, art, or a person), or, when all that is positive fails, through suffering.

If you have read my “About me” page, you will recognize that these are the views I share. Anyone who writes history is searching for meaning and is actively constructing it out of the chaos of data left by passing humans. Writing stories is a construction of meaning within the fiction/not fiction of the beginning, middle, and end of a tale. I don’t know if I believe that it is our primary impulse, but I believe it should be, that it is the only way to deal with the turmoil caused by all our other primary impulses.

I read Frankl’s Man’s Search for Meaning in high school, I believe in religion class at he Convent of the Sacred Heart. I was interested in anything to do with the Holocaust at the time, and I remember appreciating it, though not drawing any especially lasting lessons from it. At the time I did not know that my grandfather’s sister died at Theriesienstadt, where Frankl spent so much time or that, like him, my great-grandparents and my grandfather’s sister were transported to Auchwitz, though with worse fate. What I wonder now is how much Frankl’s book might have stuck inside me without me knowing it all these years. It seems that reading an account of the Holocaust is a rite of passage for high schoolers these days (rightly so). I also believe we are made up of all the books we have read, as well as the experiences we have had and the people we know. I wonder if I would have been different if we had read Primo Levi or Elie Wiesel or Anne Frank instead of Viktor Frankl at the Sacred Heart all those years ago?