Don’tClosethe…Door:RugratsanditsImpactonJewishChildren

Master’sThesis

Presentedto

TheFacultyoftheGraduateSchoolofArtsandSciencesBrandeisUniversity

HornsteinJewishProfessionalLeadershipProgramDepartmentofNearEasternandJudaicStudies

JonathanKrasner,AdvisorEllenSmith,Reader

InPartialFulfillmentoftheRequirementsfortheDegree

MasterofArts

inJewishProfessionalLeadershipandNearEasternandJudaicStudies

by

TeriL.McGuire

May2016

ii

Acknowledgements

Iamsothankfultoeveryonewhohashelpedmealongthewaytomakethis

thesisareality.Theysayittakesavillagetoraiseachild,anditdefinitelytakesat

leastthattocraftathesis.Somuchloveandgratitudegoesouttomyfriendswho

listenedtomeparseouteverynookandcrannyofmyideas.Itisamazingtohave

reliablesoundingboards,andIamluckytohavesomanypeopleinvestedinmy

success.Aspecialshoutouttomybestfriend,AaronFineberg,forenduring

countlessrantsandstressfuleveningswithstrideandalwaysknowinghowtopush

metodomybest.

ToProfessorsJonathanKrasnerandEllenSmith,thankyouforlisteningto

mecomplain,assistingmeinthinkingdeeper,andpointingmeintheright

directions–yoursupportandtimearegreatlyappreciated.Mydeepestthanksalso

goesouttoeachauthorwhocontributedtotheworksIreadinordertoresearchmy

backgroundmaterial.IamindebtedtothecreatorsandwholeteambehindRugrats

whofashionedsuchatouchingandrelevantworld,whichIwasthrilledtowatchas

achild,andamevenmoretakenwithafterdelvingindeeperasanadult.The

themesarerelevant,thecharactersare(figuratively)three-dimensional,andIam

honoredtobeabletoidentifywithsucharemarkableshow.Itrulyfeelbadforthe

generationsofJewishchildrenwhodidnotgrowupwithsuchagift,andIhopethe

legacycontinueson.

Last,butnotleast,Iwouldliketothankmyfamilyformakingthisstudy

possible.TomyoldersistersErinandKara,thanksforwatchingeveryepisodeof

Rugratswithmegrowingup,andmoldingmeintoatrue‘90’skid.Tomy

iii

exceptionalparentsSharonPollackandThomasMcGuire:thankyouforbeingthe

bestpeopleIknow,forsupportingmeregardlessofhowcrazymydreamsare,and

for“intermarrying.”WithoutyourunionIwouldnotbethepersonIamtoday,andI

wouldnothavebeeninspiredtostudythemindsofkidslikeme.Thisoneisforyou.

iv

ABSTRACT

Don’tClosethe…Door:RugratsanditsImpactonJewishChildren

AthesispresentedtotheHornsteinJewishProfessionalLeadershipProgramandtheDepartmentofNearEasternandJudaicStudies.

GraduateSchoolofArtsandSciencesBrandeisUniversity

Waltham,Massachusetts

ByTeriL.McGuire

ThisthesisistheculminationofayearlonginvestigationintotheJewish

rituals,themes,andcharactersportrayedinthe1991hitchildren’sseries,Rugrats.

Bystudyingtheerainwhichthisshowaired,closelyanalyzingtheJewishcontentof

theshow,andconductinginterviewswithindividualswhohadbeenexposedtoit,I

setouttodeterminetheaccuracy,relevanceandimpactofRugrats’Jewishness.

ThroughthisqualitativestudyIdeterminedthatamajorityofmyrespondentshad

positiveassociationswiththetelevisionprogram,andsawitasanexampleof

Jewishmediathatbothhaseducationalvalueandanassociationwhichmakesthem

proud.ThroughthisthesisIpresentthestudyofapopularpieceofpublicmediaas

anexampleofagrowingandlegitimatesourceofevidenceandinfluenceon

perceptionandidentityontheindividualsthatconsumeit–inthiscaseAmerican

Jews.

v

TableofContents

Acknowledgements...................................................................................................................................ii

Abstract..........................................................................................................................................................iv

Introduction.................................................................................................................................................1

Chapter1:PuttingItAllinContext:TheWorldinwhichRugratsLives..........................10

Chapter2:ARugratsPassover:LetMyPeopleLearnaboutPassover………..………….20

Chapter3:Judaism’sMostFamousHoliday:“YouHaveto‘Cha!’WhenYouSayIt”..32

Chapter4:TheSantaExperience:CanYouTellTheyAreInterfaith?...............................46

Chapter5:WhatAboutEveryOtherDay?RugratsandDailyLife……..............................48

Chapter6:TheGiftthatKeepsonGiving:TheImpactandLegacy…………………….…..54

Conclusion..................................................................................................................................................60

Bibliography..............................................................................................................................................63

Appendices………...……………………………………………………………………………………………...65

1

Introduction

OntheeveningofApril3,1995mywholefamilygatheredinourlivingroomto

watchaveryspecialepisodeofRugrats.Theinnovatedchildren’sshow,whichbroughtthe

newlyestablished“FirstKidsNetwork”Nickelodeon,tonewheights,wasnotonly

presentingthelastepisodeofitsthirdseason,butalsopremieringanewholidayspecial.

Forthefirsttimeinthehistoryoftelevision,ashowaimedatachildren’sdemographicwas

presentinganepisodedevotedtoaJewishholiday.“ARugratsPassover”broughtinthe

mostviewersinNickelodeonhistory,earninga3.1Nielsenrating1andenteringthehomes

ofchildrenandfamilieseverywhere.Justmonthsearlier,inDecember1994,AdamSandler

hadaddressedforthefirsttimethosewho“feltliketheonlykidintownwithouta

Christmastree”inhisperformanceof“TheChanukahSong”onSaturdayNightLive!Finally,

inaworldwherereligiouscelebrationonscreenwasovertakenbyRudolph,theGrinch,

andSantaClaus,therewasanexampleofaJewishholidayspecialtowhichJewishchildren

couldrelateandenjoy.

RugratsintroducesaudiencestothePicklesfamilywholiveamiddle-class,1990’s

suburbanlife,inhabitingatwo-storyhousewithalargeyard,twocargarageandlovable

familydog.Intheshow’sfirstseason,thefamilyconsistsofparents,StuandDidi,andtheir

babyTommyPickles.Uniqueinnature,thepointofviewoftheshowcomesfrombaby

1Banet-Weiser,Sarah.KidsRule!NickelodeonandConsumerCitizenship.Durham:DukeUniversityPress,2007.

2

Tommyhimself,whoisnotoldenoughtoutterhisfirstwordtohisparents,but

communicatesvia“babytalk”withhisbestfriends,theneuroticChuckie,andthedirt

lovingtwinsPhilandLil.Ineachepisodethebabiesfindthemselvesonsomesortof

adventure,whetheritbesneakingintothebasementtobattleamonsteroravoidingthe

dustbunniesthatliveunderthebed.Yettheirgrandplansaretoooftenspoiledby

Tommy’sevilcousinAngelicawho,asathreeyearold,isabletocommunicatewithboth

thegrownupsandthe“dumbbabies”assheoftenreferstotheyoungerchildren.The

childlikelensRugratsimplementsisendearingandaddstothenarrativeandin-depth

understandingofthecharacters.Forthemostpart,theviewerseestheworldthrough

Tommy’seyesandthereforecansometimesmisinterpretthesituationsathand.Itisnot

uncommon,aswewillseeunfoldinmanyepisodes,forthechildrentomishearaword

fromtheirparentsandjumptoconclusionsaboutwhatishappening.Thesemisreadsare

usuallyfortheviewersbenefit,leadingtoahumor.However,adeepermeaningregarding

thegapsbetweengenerationscouldalsobeinterpreted.Thewritersseemtobemakinga

statementaboutthewayinwhichgenerationsperceivesituationsdifferently,and

misunderstandeachother’spointsofview.

Althoughthechildren,orrugrats,themselvesarethemainfocusofthestory,that

doesnotmeantheshowisexclusivelyfororaboutchildren.Unlikemanyfamouscartoons,

suchasPeanutswhereadultsaredepictedassoinconsequentialthattheyliterallyspeakin

gibberishandarerarelyseen,Rugratsincludesadultcharactersthataredynamicand

relevanttotheplot.Astheaudiencegetstoknowthechildren,theyalsogettoknowtheir

parents,andinsomecasestheirgrandparents.WiththeadditionofTommyandAngelica’s

grandfatherLouwholiveswiththePicklesfamily,andTommy’smaternal,Jewish

3

grandparentsBorisandMinka,thereisawiderangeofgenerationsrepresented.These

multi-generationallayersallowforviewersofmanydifferentages.Whetheryou’reachild,

aparent,oragrandparent,Rugratsisfilledwithdynamicsituations,humor,andrealistic

themesforthewholefamily.

Furthermore,thepresenceofmultiplegenerationsallowsfortheaudiencetogetto

knowtherugratsinadeepersense.Itisthroughtheselayersofgenerationalexposurethat

welearnmoreaboutthechildren,especiallyourprotagonist.AlookintoTommy’sfamily

treeprovidesaninterestinglookatthedifferentforcesthataffecthisupbringing,for

instancereligion.AsFigure1.12illustrates,withoneJewishparent(Didi)andonenon-

Jewishparent(Stu),Tommyisexposedtofamilymemberswithdifferentbeliefsand

histories.Thesedifferentbackgroundsallowforanuanceddiscussionregardingwhatitis

likeforachildtoberaisedinmultiplefaiths,asweseeTommycelebratingChristmas,

Passover,andChanukah.

2InthisFigure,bluerectanglesrepresentindividualswhoarebornJewish,accordingtoJewishlaw.WhiterectanglesrepresentindividualswhoarenotJewish.

Figure1.1TommyPickles’FamilyTree

4

DespitethefactthatRugratsisacartoon,itprovidesanimpressiveamountof

realism.Thisaspecthasadirectcorrelationtothepersonalandfamilylivesoftheshow’s

creators:ArleneKlasky,GaborCsupoandPaulGermain.Toalargeextent,theintermarried

aspectsofRugratsmirrorthelivesofmarriedcoupleKlaskyandCsupo.Klasky,the

daughterofJewish-Russianimmigrants,andCsupoanatheistborninHungary,raisedtwo

childrentogether,notwithouttheirstruggles.However,KlaskywasnottheonlyJewish

influenceatthehelm.PaulGermain,thethirdcreator,basedthecharactersofBorisand

MinkaonhisbelovedJewishgrandparents.Thepersonalelementsandfamilyinspiration,

whichchanneledthecreativeenergyoftheteam,madeRugratsaninstantclassic.3The

samecreativeteamproducedahandfulofothershowsthroughoutthe“goldenage”of

Nickelodeon,allofthemgreatsuccesses,suchasRocketPower,AsToldbyGinger,andThe

WildThornberrys,butnonerivaledRugratsinratings,DaytimeEmmywins4,orboxoffice

andmerchandisesales5.

Ihavenorecollectionofmyfirstviewingofthehistoricepisodethatis“ARugrats

Passover.”Justshyoftwoyearsoldatthetime,thisisnotsurprising.However,whatmay

besurprisingtosomeisthememberofmyfamilywhorememberstheepisodemost

vividly.Myfather,ThomasPatrickMcGuire,whowasraisedIrish-Catholic,recallsseeing

multiplecommercialsfortheepisode.6Uponviewingtheseadvertisementshewassurehe

wouldsoonbewatchingthisepisodewithhisJewishwifeandthreedaughterswhowere

beingraisedasobservantJews.However,theepisodewasnotonlyofinteresttohimasa

desiretogivehischildrenJewishcharacterstorelateto;hecouldalsoseehimselfprojected3Klickstein,Mathew.Slimed!AnOralHistoryofNickelodeon’sGoldenAge.NewYork:PenguinGroup,2013.4"Awards."IMDb.IMDb.com,n.d.Web.10Mar.2016.5Klickstein,Mathew.Slimed!AnOralHistoryofNickelodeon’sGoldenAge.NewYork:PenguinGroup,2013.6McGuire,Thomas.Personalinterview.16Nov.2015.

5

onthescreen.He,justlikeStuPickles,hadJewishin-lawsthatbickeredabouteverything,a

wifewhofoundJewishtraditionmeaningful,andchildrenwhowerebeingraisedwith

Jewishtropes.

Foragenerationofchildren,thePicklesfamilyrepresentsthefirstJewishfamily

thatwascreatedasatelevisioncartoonjustforthem.However,somemightarguetheterm

“Jewishfamily”isbeingusedloosely.Tommyandhisfamilydonotexclusivelycelebrate

PassoverandHanukkah,whichisshowcasedinanotherspecialayearlater.Aseasonprior

toexperiencing“ARugratsPassover”viewerswereabletoenjoyanepisodetitled“The

SantaExperience”inwhichTommyandhisfamilycelebrateChristmas.Althoughthefamily

neverspecificallyclassifiesitself,thenormalJewishdiscoursewouldlabelthePicklesasan

interfaithfamily,orrefertoTommyasaproductofintermarriage.Didi,Tommy’smother,is

thedaughterofJewish-Russianimmigrants,andStu,Tommy’sfather,isatypicalAmerican

manwhoenjoyscelebratingChristmas,yetisnotillustratedaspartakinginany

particularlyreligiousaspectsofChristianity.

InapresentationatBrandeisUniversityaboutSylviaBarakFishman’sworkDouble

orNothing:JewishFamiliesandMixedMarriageJoyceAntlerpostulated,thatahuge

percentageofJewishindividualsportrayedontelevisioninthe1990swerepartofan

intermarriage.“Duringthe1990s,”Antlerstated,“theincidenceofintermarriageon

television,Iwouldguess,wouldbe95,97,or98percent.”7Aviewerfamiliarwiththe

popularTVshowsofthe1990swouldhavenoproblemagreeingwiththisestimate.

Friends,DharmaandGreg,TheNanny,andMadAboutYouarejustafewexamplesof90’s

hitswhichfocusedoninterfaithJewishcouples.WithsuchaninfluxofJewishintermarriage7Antler,Joyce."DoubleorNothing:JewishFamiliesandMixedMarriage”BrandeisUniversity.Waltham,MA.25April2004.

6

portrayedontelevisioninthedecadeitissurprisingthattherealityofAmericanJewish

intermarriagedidnotquitematch.Antler’sestimateoftelevisionintermarriagesproduces

amuchlargerpercentagethanwasreportedfortheactualAmericanJewishcommunityin

theNationalJewishPopulationStudy(NJPS)1990,whichdeterminedthat52%8ofJewish

bornindividualsweremarriedtoagentile.9Tenyearslater,NJPS2000providedregional

ratesofintermarriageinwhichtheydeterminedagreatdiscrepancybetweentheWest

coastandtheNortheast.Theydiscovereda42%intermarriagerateintheWest,while

notingonlya25%intermarriagerateintheNortheast.10Doesthegreaterprevalenceof

JewishintermarriageinWest,wheretheseshowsarecreated,explaintheprevalenceof

intermarriageonthescreen?Possibly.ThereisnodenyingthattherepresentationofJews

ontelevisionduringthisperioddidnotapplytoallJewishfamiliesandindividuals,

however,thisprevalenceofintermarriedcouplesontelevisionrepresentanincreasein

reallifeintermarriage,andagenerationalshiftinopinionsofthesetypesofunions.

In1973,ashowwhichdepictedJewishintermarriage,BridgetLovesBernie,became

thehighestratedshowinthehistoryoftelevisiontobecanceled.Bombanddeaththreats

totheshow’scast,crewandnetwork,allegedlyfromiratemembersoftheOrthodoxJewish

community,werepartoftheimpetustothisdecision.Inhisbook,TheJewsofPrimeTime

DavidZurawikclaimsthatthereis,“someconsensusthatthereasontheserieswasso

offensivetosomeJewishgroupswasthatitmadeintermarriagelooktooeasy.”11Roughly

8Thispercentagerepresentsastarkdifferencetothe17%recordedin1970.9Kosmin,BarryA.,SidneyGoldstein,JosephWaksberg,NavaLerer,ArielaKeysar,JefferyScheckner(1990).TheNationalJewishPopulationSurvey1990.10Kotler-Berkowitz,Laurence,StevenM.Cohen,JonathonAment,VivianKlaff,FrankMott,andDanyellePeckerman-Neuman.(2004).TheNationalJewishPopulationSurvey2000-01:Strength,challengeanddiversityintheAmericanJewishpopulation.11Zurawik,David.TheJewsofPrimeTime.Lebanon:UniversityPressofNewEngland,2003.

7

twentyyearslater,Rugratswasembraceddespiteitscontextofintermarriage.Its

impressiveportrayalofJewishthemesandcharacterspresentedanimportanteducational

opportunityforJewishandnon-Jewishfamiliesalike.Thefunandinteractiveexplanation

ofholidayswassomethingJewishchildrencouldusetoreinforcetheirunderstandingof

theirfamilies’traditions,andalsoenableanon-Jewishchildtousetoconnecttotheir

Jewishbestfriend.MichaelBell,whovoicedBoris,reportedduringaninterview,“We

presentedtheHanukkahshowtoanOrthodoxsynagogueandtheylovedit.Theyroared

andcheered.”12Howisthispossible?HowdidashowaboutaJewishinterfaithfamily

targetedatchildrengetpraisefromtheentirespectrumofJewishaudiences?

HowaccuratelydoesRugratspresentJewishthemesandrituals?Doestheshowcall

forassimilation?DoesitignoreimportantaspectsofJewishnessordumbthemdownfor

effect?InmyexperienceIhaveseensupplementaryJewishschoolsuse“ARugrats

Chanukah”and“ARugratsPassover”aseducationaltoolstotellthestoryoftheholidays.

Yet,theseinstitutionshavetypicallyignoredthethemesandmentionsoftheunique

makeupofthisfamily.Howdoesthisaddedlayeraffectthesignificanceandhistorical

perspectiveoftheseepisodes?Howdochildrenofintermarriageandin-marriagereactto

Rugrats?Dotheydosodifferently,oristhereasimilarresponse?IstheJewishmessageof

RugratsonethattheJewishcommunitywantsportrayedorwouldratherforget?Does

Rugratshaveapositive,lasting,andpowerfulimpactonthosewhowatchedit?

Aftercompletingmyresearch,Ianswerthislastquestionwitharesounding“Yes.”

Ofthetwenty-fiveinterviewsIconductedabouttheparticipants’relationshipwith

televisionandtheirJewishidentity,allbutthreerespondentsnotedRugratsasanexample12Klickstein,Mathew.Slimed!AnOralHistoryofNickelodeon’sGoldenAge.NewYork:PenguinGroup,2013.

8

ofJewishmediafromtheirchildhood.Non-coincidentallythesethreerespondentsallgrew

upinhomesthatdidnotsubscribetocabletelevisionandthereforedidnothaveaccessto

Nickelodeon,thechannelonwhichRugratsaired.Inaddition,myinterviewsshowedthat

halfoftheparticipantswereabletorecallminutedetailsfromtheJewishholidayspecials,

yetlittleabouttheeverydaylifeofthecharacters.Overwhelmingly,theintervieweesdid

notknowthatthePicklesfamilywasintermarried;theyonlyrecalledthefamilyasafun,

JewishclanthatactedasareprievefromtheChristmasfilledalternatives.Asaresultof

theseinterviewsandmytimespentanalyzingtheJewishnatureoftheshow,Iassertthat

Klasky,CsupoandGermain’screationportraysanauthentic1990’sJewishness,onethatis

richinmeaning,dependentontheinsistenceoftradition,andisonthe“ownterms”ofthe

individualsthatpracticeit.

Whatfollowsismysupportfortheseclaimsthatexistsintheformsofin-depth

culturalanalysisofkeyepisodes,characters,andthemes,aswellasthefindingsofmyin-

personinterviewscompletedwithchildrenwhowerebornorcameofageinthe

Nickelodeon“GoldenAge.”TheseparticipantsincludebothchildrenofJewishinmarried

families,andthosewhogrewupinintermarriedhouseholds.

Thistopic,althoughfunandofpersonalinteresttome,isalsosignificantfroma

practicalandpolicydrivenpointofview.AsmytitleimpliesIhopethisworkwillshow

educatorsandJewishleadersthattheyshouldn’t“closethedoor”onthenon-traditional

aspectsthatimpactachild’sJewishidentity.WhiletheRugratsmightseemlikeatrivial

topicinthisregard,myresearchhasshownthatthisexcellentanddynamicportrayalof

AmericanJewrycanleadtoprideandmeaningfortheyoungpeopleexposedtoit.Ihope

thatthisportrayal,andotherportrayalswhichsharethesameamountofnuanceand

9

knowledge,cancontinuetobeutilizedtoinspireyoungJewstotakeprideinthemselvesas

Jews,howeverthatisdefinedbythemselvesandtheirfamilies.

Isetouttocompleteamaster’sthesisthatwouldcombinemyinterestsinthe

cultureofthe1990’s,Jewishportrayalswithinpopculture,andtheinclusionofinterfaith

familieswithinthegreaterAmericanJewishcommunity.Ialsoembarkedonthisjourneyto

learnaboutmytopicandmyself,grow,andhavefunintheprocess.Whatfollowsis,onthe

onehand,theculminationofayearofhardworkanddetermination,andonanotheristhe

capstoneoftwenty-threeyearsself-reflectionanddiscovery.Ihopeyourreading

experienceisasenjoyableandfulfillingasmywritingprocess.

10

Chapter1:PuttingItAllinContext:TheWorldinWhichRugratsLives

Boris:Don'tclosethe...

(Doorcloses)

Boris:...door.13

ThemainlaughsofARugratsPassoverrevolvearoundthereoccurringjokeabove.

Afterachainofevents,whichwillbedescribedingreaterdetaillater,GrandpaBorisfinds

himselflockedintheattic.Jammedfromtheinside,yetworkingperfectlyfromtheoutside,

thedoorbecomesabarrierbetweentheoldRussian-Jewishimmigrantandtherestofhis

familyontheeveningofthePassoverSeder.Throughoutthenight,characterafter

characterfindshimorherselfjoiningGrandpaBorisintheattic.Asthecrowdintheattic

growslarger,andthechairsaroundthediningroomtablequicklyempty,itbecomes

apparentthatthereisamuchhappieratmosphereupstairsthenthereisdownstairs.

Ultimately,theepisodeendswiththeentirefamilysittingupstairsintheattic,lockedin

withnowhereelsetogo,listeningtoGrandpaBoristell,inacasualmanner,thestoryof

Passover.

Isthereasymbolicmessagewecantakefromthisexperience?Astheyattemptto

escapethetraditional,andasStuconstantcomplains,“boring,”14ritualofthePassover

Seder,thefamilymembersfindthemselveshappilyengagedinthestoryofPassover,a13Rugrats.“ARugratsPassover”April13,1995.14Ibid.

11

storythatthechildrenliterallyseethemselvesaspartof,whenitispresentedas“story

time”andnotattachedtotheritualofSeder.WhatdoesthissayaboutAmericanJudaism?

IsRugratspaintingthereligionanditspracticesinapositivelight?Orisitarguingfora

more“modern,”lessritualized,Americaninterpretation?Althoughitmightappearasifthis

“storytelling”approachisantitheticaltotraditionalritualpractice,itisactuallyin

accordancewiththecoremitzvahoftheholiday:“Youshalltellyourchildren[aboutthe

storyoftheExodusfromEgypt].”15ARugratsPassover,thefirstmajormentionofJudaism

withintheRugratsuniverse,isessentialtounderstandingthewayinwhichJudaism,and

religioningeneral,isportrayedtoitsyoungdemographicaudience.Thenextseveral

chapterswillexaminethecharacters,themes,andritualsastheyrelatetoJudaism.An

explorationofthetwoJewishthemedRugratsspecials,aChristmasspecial,anda

discussionoftheextentreligionisrelevantoutsideofthesethemedepisodes,willprovide

insightintothemainlessonsandobjectiveswhichcanbegleanedfromtheprogram.

Ofcourse,Rugratsdoesnotexistinavacuum.Beforewedelveintoa“close-

watching”ofthismaterial,wemustfirstunderstandthemanycontextsinwhichthispiece

offictionsits.ThischapterseekstounderstandtheintersectioninwhichRugratssitsby

exploringthefollowingquestions:(1)WhatwasthereligiousclimateofAmericainthe

1990’sandhowdiditdifferfrompreviousdecades?(2)WhatdidJewishaffiliationlook

likeinthisdecade?(3)HowdidtheJewishcommunityviewintermarriageatthetime?And

(4)HowwereotherTVshowsdepictingJewsandJewishthemes?Thenextfoursections

willanswerthesevitalquestions.

15ThiscommandmentcomesfromExodus12:8.

12

There’snoIinTeam:TheReligiousClimateof1990’sAmerica

In1998sociologistRobertWuthnowproducedanimportantstudyofreligiouslife

inAmerica.Inhisbook,AfterHeaven:SpiritualityinAmericaSincethe1950s,Wuthnow

concludesthat"habitationspirituality,"whichheargues“marksoutadefiniteplaceforGod

intheuniverseandnarratesasacredspacewherehumanstoocandwellandimpliesa

senseofbeingathome,”16nolongerhasamonopolyonthespiritualrearingofindividuals.

Instead,hebelievesithasgivenwaytoatimeinwhichthereisvastpersonalfreedom

allowedintheenvironmentofspiritualseeking.Ultimatelyhearguesthatthereligiousand

spiritualdiscourseoftheeraleanedmoretowardstheidealsofhumanismasopposedto

universalism.Peoplebegantofocusontheirownspiritualfulfillment,insteadoffocusing

ontraditionalreligiousritualsandorganization.

Infact,Wuthnowarguesthattheseinstitutionsarenotassuccessfulastheyonce

were.Hewrites,"Despiteevidencethatchurchesandsynagoguesare,onthesurface,faring

well,thedeepermeaningofspiritualityseemstobemovinginanewdirectioninresponse

tochangesinU.S.culture…[leaving]manyAmericansstrugglingtoinventnewlanguages

todescribetheirfaith."17

InhisbookRestlessSouls,scholarLeighSchmidtsimilarlyarguesthatthereare

manyalternativestothetraditionalchurchmodelforthoselookingtoengagethemselves

spiritually.FromyogaclassesandZenmeditation,toNew-Ageseminarsandholistic

workshops,theremanyoptionstoquenchone’sspiritualthirst.Hegoesasfarastoobserve

thatmanya1990’shousewifeconsultedOprahWinfreyastheirlife-guru.Hearguesthat

16Wuthnow,Robert.AfterHeaven:SpiritualityinAmericaSincethe1950s.UniversityofCaliforniaPress,1998.17Ibid.

13

thistrendinspiritualityhasdeephistoricalantecedents,ashumanbeingsembarkon"a

searchforareligiousworldlargerthantheBritishProtestantinheritance."18

TheAmericanReligiousIdentificationSurveysof1990,2001,and2008conducted

byProfessorsBarryKosmin,EgonMayerandArielaKeysar,provideimportantinsightinto

thewayAmericansunderstoodtheirrelationshipwithreligioninthe1990s.The

researchersbelievethat,“Themostdramaticchangesinthebalanceofreligioussentiments

seemtohaveoccurredduringthe1990s.”19Threemainchangesfromthe1990survey

becameapparentoncetheybeganexaminingthe2001data:

“(a)theproportionofthepopulationthatcanbeclassifiedasChristianhasdeclinedfromeighty-sixin1990toseventy-sevenpercentin2001;(b)althoughthenumberofadultswhoclassifythemselvesinnon-Christianreligiousgroupshasincreasedfromabout5.8milliontoabout7.7million,theproportionofnon-Christianshasincreasedonlybyaverysmallamount–from3.3%toabout3.7%;(c)thegreatestincreaseinabsoluteaswellasinpercentagetermshasbeenamongthoseadultswhodonotsubscribetoanyreligiousidentification;theirnumberhasmorethandoubledfrom14.3millionin1990to29.4millionin2001;theirproportionhasgrownfromjusteightpercentofthetotalin1990tooverfourteenpercentin2001.”20

Overall,thefindingsshowadecreaseinthereligiousnatureoftheUnitedStates,with

fewerAmericansreportingthemselvesasbeingChristianoraffiliatingwithreligionin

general.

Thisdeclineseemstohavehadanimpactonthechildrenofthisgeneration.A

surveycompletedbythePEWResearchCenterin2013establishedthat“Nine-in-ten

MillennialssaytheytakepartinChristmas,butonlyfour-in-tensaytheydosomainlyasa

18Schmidt,LeighEric.RestlessSouls:TheMakingofAmericanSpirituality.SanFrancisco:HarperSanFrancisco,2005.Print.19Kosmin,Barry,EgonMeyer,ArielaKeysar(2001).“AmericanReligiousIdentificationSurvey2001.”20Ibid.

14

religiousholiday.”21TheseMillennials,thosewhogrewupprimarilyinthe1990s,have

redefinednotonlywhatitmeanstobeofareligiousfaith,butalsowhatholidayssymbolize

andcommemorate.

AttheCornerofJewishandAmerican:UnderstandingAmericanJewry

Unsurprisingly,theAmericanJewishcommunityofthetimeperiodwasalsoaffected

bythistransitioninspirituallife.InreferringdirectlytotheJewishcommunity,the2001

ARISsurveyfoundthattheJewishadultpopulationthatidentifieswithJudaismasa

religionrepresent“53%ofalladultswhocanbeclassifiedasJewish.Theremaining47%of

thetotalconsistedofadultswhoindicatedtheyareofJewishparentageorwereraised

JewishorconsideredthemselvesJewishforsomeotherreason.”22TheemphasisonJewish

communallife,whichhaddefinedthecommunityforsomanyyears,hadreceded.The

1990sboreagenerationofchildrenwhodidnotknowaworldinwhichJewrywasnot

deeplyintegratedintoAmericansociety.Thisisnotsurprisinghistorically,asAmerican

JewishhistorianJonathanSarnapointsoutinhisbookAmericanJudaism.Hearguesthat

thesocialupheavalsofthe1960s,thedecreaseinantisemitism,andthedeclineof

segregatedneighborhoodsallowedforJewishindividualstobegreaterexposedtothe

Americanidealofindividualism.23

Thisdesireforanindividualandhumanistlifestyleledtomanychangesinsome

sectorsoftheAmericanJewishcommunity.Asdiscussedintheintroduction,the

intermarriageratehadrisenrapidlyinthe1970sand1980s,andthestudieslikewisenoted

21Smith,GregoryA,ConradHackett,CaryFunk,NehaSahgal(2013).“APortraitofJewishAmericans”22Kosmin,Barry,EgonMeyer,ArielaKeysar(2001).“AmericanReligiousIdentificationSurvey2001.”23Sarna,JonathanD.AmericanJudaism:AHistory.NewHaven:YaleUP,2004.Print.

15

adeclineinJewishpractice.NJPS1990revealedthat“justoverhalfofBornJewswho

marriedatanyage,whetherforthefirsttimeornot,choseaspousewhowasborna

Gentileandhasremainedso.”24The1980srepresentedatimeinwhichmanyAmericans

understoodtheirJewishnessasonesegmentofalarger,multi-facetedidentity.This

conceptonlyincreasedinpopularityinthe1990s,asspiritualityandmoralbehavior

increasinglybecameasessentialtoonesmotivationsastheirdesiretopreservecontinuity

oftheJewishcultureandbloodline.

JewsinGlassHouses:AttitudesTowardsIntermarriage

TomanyJewishscholarsandcommunityleadersofthe1990s,newsoftheNJPS

surveyfindingsweredishearteningandconcerning.Fearsurroundedtheideaofrising

intermarriagerates,whichcouldultimatelyleadtofewerJewishindividuals.Tothe

ConservativeandOrthodoxmovements,therewasnoroomforintermarriagewithinthe

Jewishsphere.In1989aquestionwasproposedtotheCommitteeonJewishLawand

Standards,thehalachic25,Jewishlegal,decision-makingarmoftheConservativemovement,

askingwhetherornotcongratulationscouldbemadepublicforintermarriedcouples

gettingmarriedorhavingababy.Theanswerwasaresounding“no”inwhichRabbiJerome

Epsteinruled,“SinceitistheofficialpolicyoftheConservativemovementanditsarms

includingtheRabbinicalAssemblyandtheUnitedSynagogueofConservativeJudaismto

discourageintermarriageandtotakestepstopreventit,itisimportantthatnoaction,

24Kosmin,BarryA.,SidneyGoldstein,JosephWaksberg,NavaLerer,ArielaKeysar,JefferyScheckner(1990).TheNationalJewishPopulationSurvey1990.25ThetermhalachareferstoJewishlaw.Here,thetermhalachicdirectlyreferstotheJewishlegalprocess,onethatdirectlyimpactsthewayinwhichcertainJewishindividualslivetheirdailylife.

16

whatsoever,beinitiatedthatwouldimplytheremovalofthesanction,achangingofthe

normorawillingnesstocondoneintermarriages.”26

ThatisnottosaythatallJewishinstitutionswereasfranticovertheintermarriage

rate.Somecommunitiesstrivedtoincludenon-Jewishspouses,suchastheReformand

Reconstructionistmovements,which,asSarnapointsout,resultedinnewheightsforthe

Reformmovement.“Forthefirsttimeinmorethanacentury,Reforminthe1990s

constitutedthelargestreligiousmovementinAmericanJewry.”27Whethertheir

motivationscamefromatruebeliefininclusion,orfromapracticalreasoningforkeeping

theirpopulationengaged,thesecommunitiesfounditpossibletoretainmembersthat

mighthaveotherwiseturnedawayfromtheirJudaism.

InherbookJewishonTheirOwnTerms,JenniferA.Thompsonbrilliantlyarguesthat

theissuesthattheAmericanJewishcommunityassignstointermarriedcouplesare

projectionsoftheirownfears.28Shewrites,“IntermarriedJewsserveasymbolicfunction,

allowingAmericanJewstodiscusstheiranxietiesaboutaperceivedlossofJewish

distinctivenessamidtheirsuccessinassimilatingintoAmericanculture.Byprojecting

theseanxietiesontointermarriedJews,otherAmericanJewscanexpressthemwithout

havingtorecognizethattheyfacethesamechallengesthemselves.”29Thisargument

emphasizestheanimositysometimesexpressedtowardstheJewswhointermarried,as

26Epstein,Jerome.“CongratulationstoMixedMarriageFamilies”CommitteeonJewishLawandStandards,1989.27Sarna,JonathanD.AmericanJudaism:AHistory.NewHaven:YaleUP,2004.Print.28Thompson,Jennifer.JewishonTheirOwnTerms.NewBrunswick:RutgersUniversityPress,2014.29Ibid.

17

wellastheover-archingthemeoffearofassimilation,whichThompsonargueshasonly

grownsincethebeginningofthetwenty-firstcentury.30

TheOtherJewsGracingtheSmallScreen

RugratswasdefinitelynottheonlyshowwithJewishcharactersinthe1990’s.In

fact,VincentBrook,authorofSomethingAin’tKosherHere:TheRiseofthe“Jewish”Sitcom,

claimsthatwithinthetimeperiodof1989-2001“thirty-threesitcomswithJewish

protagonistsmadetheirwayontoAmerican’stelevisionsscreens.”31Hestudieshitssuchas

Seinfeld,Friends,andWillandGrace,whilealsoacknowledginglesser-knownseriessuchas

StateofGrace,Clueless,andtheshortlivedPrincesses.

Almostallofthesethirty-threerepresentationsofJudaismtackletheideaof

intermarriageinsomeway.ShowssuchasMadAboutYou,TheNanny,andDharmaand

GregrepresentcorecouplesinwhichoneparticipantisJewishandoneisnot,whileothers

suchasFriendsonlybringupthetopicofreligioninrelevantsituationssuchasthewinter

holidays.Althoughsomemightarguethatasitcomisastrangeplacetodelveintosuch

serioustopicsasintermarriageandreligiousexpression,Brook’sargumentthatitis

actuallyanaturalfit.Hedescribessitcomsas“anidealwayofpresentingunpopularor

controversialpoliticalideas,sinceyoucansneakupontheaudienceandeducatethem

30Ibid.31Brook,Vincent.SomethingAin’tKosherHere:TheRiseofthe“Jewish”Sitcom.NewBrunswick:Rutgers,2003.

18

abouttheseideaswithouttheirnoticingit.”32From1989to2001,sitcomsconstantly

educatedaudiencesonthenuanceandawkwardnessofintermarriedfamilylife,andthe

intricaciesofJewishlifeingeneral.

AsDavidZurawik,authorofTheJewsofPrimeTime,pointsout,someofthese

protagonistswerenotunambiguouslyJewish,yettheyportrayedtheircharactersinaway

thatappearedJewish.33ZurawikspecificallypointstoPaulBuchmanofMadAboutYou,

statingthattheactor,PaulReiser,“played”hischaracterveryJewish,yettherewasnever

anydirectdiscussionofhisfaith,evenwhenhegetsmarriedtohis“shikzagoddess”34and

hasachildwithher.35Thisideaof“actingJewish”ispresentthroughoutthehistoryofTV,

whichisnottoosurprising,asthepeopleinchargeoftheindustryonlyreallyknewtheir

ownlives,thelivesofAmericanJews.AsHenryBialwritesinhisbookActingJewish:

NegotiatingEthnicityontheAmericanStageandScreen,thereisprideinaviewerwhen

theybelievetheynoticeaJewishcharacter.Hepointsoutthetendencyforviewersto

attemptto“decodehiddenJewishidentity,”36apastimeheargues“isitselfasourceof

communityformationformanyAmericanJews.”37

MadAboutYouco-creatorDannyJacobsonstatesinaninterviewtoZurawikthatthe

decisiontocreatetheserieshadnothingtodowithadecisiontoexpressJudaismonthe

smallscreen,buttofollowatrendhehadseenworkinginHollywoodinwhichbigname

32Ibid.33Zurawik,David.TheJewsofPrimeTime.Lebanon:UniversityPressofNewEngland,2003.34Ashikzagoddessisatermusedtodescribenon-JewishwomenwhoexudecharacteristicsthatseenbyJewishmentobequintessentiallynon-Jewish.Thesecharacteristicsincludeblondehair,blueeyes,andademeanorthatstandsinoppositiontothestereotypicalunderstandingofaJewishmother.35Zurawik,David.TheJewsofPrimeTime.Lebanon:UniversityPressofNewEngland,2003.36Bial,Henry.ActingJewish:NegotiatingEthnicityontheAmericanStageandScreen.AnnArbor:TheUniversityofMichiganPress,2005.37Ibid.

19

comedianswerebeinggiventheirownsitcom.Jacobsonstates,“Televisionhasalwaysbeen

anindustryoftrendsthatway.Whenyougetonesuccess,youthengetmultiplesof

it…That’spartofwhatishappeninghere…Look,PaulReiserandmearebothJewish,we’re

bothfromNewYork,we’rebothmarried.Wesaid,‘Hey,let’sdoashowaboutthat’…We

justhappenedtobeJewish.”38

AstheinterviewwithJacobsonemphasizes,someshowsofthe1990’swerenot

specificallyaboutJews,butaboutpeople.SomeofthesepeoplehappenedtobeJewish,and

somehappenedtoexhibittheirJudaismdifferentlythanothers.Loudtalking,bargain

shopping,andintenseeatingportrayedFranDresher’sJudaism,whileJerrySeinfeld’s

Judaismshownthroughself-deprecatinghumorsmatteredwithYiddish.Justlikethe

Americanpublic,whichitwasrepresentingandcateringto,theJewsof1990’stelevision

wereindividualists,makingtheirspiritualdecisionsbasedonwhatworkedandproved

meaningfulforthem.

Thatbeingsaid,notallviewersembracetheabundanceofJewishcharactersonthe

smallscreen.ZurawikwritesaboutthosewhoseecharacterssuchasFranFineandJerry

Seinfeldas“tooJewish,”atermheclaims,“echoesalltooloudlyacrossthehistoryofJewish

charactersonnetworktelevisioninitsuse–mostoftenbyJewishprogrammersand

networkexecutives–asatooltodistort,disguise,oraltogethereliminatedepictionsof

JewishidentityfromAmericanprime-timetelevision.”39Wewillseetensionsamongstthe

creatorsofRugrats,theirnetwork,anditsviewers,whichmirrortheseconcerns.

38Zurawik,David.TheJewsofPrimeTime.Lebanon:UniversityPressofNewEngland,2003.39Ibid.

20

Chapter2:ARugratsPassover:LetMyPeopleLearnaboutPassover

Theplotof“ARugratsPassover”takesplaceentirelyinoneeveningasthetwo

Picklesfamilies,andtheFinsters(Tommy’sbestfriendChuckieandhisfather,Chaz)join

GrandpaBorisandGrandmaMinkaattheirhouseforthePassoverSeder.Howdothe

differentmembersofthePicklesfamilypreparethemselvesforthePassoverSeder?The

stereotypical40Jewishgrandparentsthattheyare,BorisandMinkaspendtheirtime

arguingintheirthick,EasternEuropeanaccentsabouttradition(cuetheFiddleronthe

Roofmusic).Whatisthisimportanttraditiontheyargueover?IsitapointofJewishlaw

(halacha)?Dotheydiscusstheorderoftheirdinnerproceedingsorwhatacertainitemon

theSederplaterepresents?No,insteadthemarriedcoupledisputesanissuethatisso

importantittakesrootswithintheirbelovedbirthplacesofSmolenskandVilna:wine

glasses.Eachofthemwantstousetheirparent’swineglassesforthePassoverSeder,and

MinkarefusestouseBoris’astheyaresmudgedfromoldage.Eventually,Borisproclaims,

“Ifyoudon’tdotheSedermyway,thenIwashmyhandsofthewholething!”41asheleaves

theroominahuff.UnbeknownsttoMinka,heisactuallygoinguptotheattictofindher

mother’swineglasses.

40Astereotypeisdefinedas“awidelyheldbutfixedandoversimplifiedimageorideaofaparticulartypeofpersonorthing.”Throughoutthisthesisthistermisusedtoemphasizethemomentsofoversimplificationofcertaingroupsofpeoplewiththeideainmindthatasachildren’sshowportrayedviacartoonimages,thismediumisinevitablygoingtoprovidesimplificationsforthebenefitofitsyoungaudience. 41Rugrats.“ARugratsPassover”April13,1995.

21

ThisscenesetstheexpectationthatBorisandMinkarepresentclassicJewish

stereotypes.Thewaytheyareillustratedisjustthebeginningofthisexpectation.Both

grandparentsaredrawntohavelargenoses,andaccentuatedaccentsandhandgestures.

Theydonotsimplyspeaktoeachother;insteadtheybickerastheygesticulatewithbroad

strokes.Thisepisodeislitteredwithquestionsandanswers,mostlikelytogiveuneducated

viewersanunderstandingoftheholidayandJudaismingeneral.Onetopicalquestion

comesfromMinkaduringthisargument.Exasperatedsheasksaquestionmanyviewers

mightbewondering:“SincewhenisspottyoldglassesapartofJewishtradition?”42Wecan

readthisquestionfordeeperunderstanding.Perhapsthisquestionwasincludedtoactasa

digatJudaism’sinsistencethateverythingisbasedontradition.Aswillbediscussedlater,

thereasoningforcelebratingPassoverisbasedintheideathatJewsneedtoremember

theirhistory,somethingthatJews“havebeendoing…forthousandsofyears.”43When

exactlydoessomethingactuallybecomeatradition?Andistraditionfortraditionsakea

goodenoughjustificationforanyargument?Aquestionofthisnatureprovidesentrypoints

forbiggerquestionsregardingrepresentationoftheJewishcommunityinabroader

discourse.

Twoadditionalopeningsequencesrevealthefeelingsoftheothercharacters

attendingthePassoverSeder.Thefirstconsistsofguestswhoarenotdirectlyrelatedto

BorisandMinka.AsAngelica,andherparents,CharlotteandDrew,drivetoBorisand

Minka’shousefortheSederthethreeyearoldspendshertimemakingmatzosintocrumbs

inthebackseat.Unfamiliarwiththefoodshecallsthemcrackers.Itisinterestingfor

viewerstoseethissegmentofthePicklesfamilymaketheirwaytothePassoverSeder,as42Ibid.43Ibid.

22

noneofthemareJewish.AngelicaandTommyarecousinsbecausetheirfathersare

brothers,andJudaismispartofTommy’sidentitybecausehismother,BorisandMinka’s

daughter,isJewish.WhenAngelicaquestionstheirmotivesforattendingthefollowing

conversationtakesplace:

Angelica:“Idon’tseewhywehavetogooverthereanyway,theyareTommy’sgrandparents,

notmine!”

Drew:Angelica,maybeyou’llhavefun.Passoverisaverymeaningfulholiday!

Angelica:AHoliday?!Aretherepresents?

Drew:Well…no.

Charlotte:Passoverisaboutsomethingmoreimportantthanpresents,it’saboutfreedom.

Angelica:Freedom?Youmeanlikewhenyoucandowhateveryouwantandnoonecantell

younotto?

Charlotte:Well…sortof.

Angelica:(Angelicabreaksupmatzocrumbsandthrowsthemaroundthecar)I’mfree!I’m

free!44

Thisexchangeisrichwithdeepermeaning.Asdiscussedearlier,theconversationis

riddledwithquestions,justasthePassoverSederis.Auniqueandessentialaspectof

Rugratsisthepointofviewfromwhichitcomes.ThecreatorsArleneKlasky,GaborCsupo,

andPaulGermainsetouttopresenttheworld“throughababy’seyes”andtheysucceeded

beyondmeasurewithRugrats.Asthisepisodecontinueson,themaindialogueand

adventureispresentedthroughthebabies’experiencesandtheirsearchforexcitement.

Angelica,actingasamediatorwhoisabletocommunicatewithboththebabiesandthe

44Ibid.

23

grownupprovidesimportantdynamicstoeachepisode.Here,asamemberoftheadult

world,butdefinitelynotaninsiderinit,shecanbeusedasanentrypointtoaskthe

importantquestionsthattheaudiencemightbewondering.

Herfirstquestionisaselfishone,butalsoextremelyastute.Whyissheonherway

tocelebrateaholidaythathasnodirectcorrelationtoherparentsortheirancestry?

Viewersofthisscenecouldarguethatherparentsarecompletelydismissingthequestion,

notaddressingitatall.If,likethem,weignorethisburningquestionwecansimplychalk

uptheanswertothatofplotexposition.ItisrarethatAngelicaisnotpresentinanepisode

ofRugratsassheactsastheshow’smainantagonistandistheinstigatorofmostplot

drivenaspects.IntheillustrationofGrandpaBoris’story,whichtakesplacelaterinthe

episode,sheistheobviousrepresentationofPharaohandthereforeneedstobepresentin

theepisodefromthebeginning.

However,ifwereaddeeper,perhapsthecreatorsaremakingastatementaboutthe

modernfamilydynamic.PerhapsCharlotteandDrewdoanswerAngelica’squestion.The

responsethatitmightbe“fun”andthattheholidayis“meaningful”couldbejustthereason

thePicklesfamilyisattendingtheevening’sactivities.InanAmericansocietywhichis

muchlesssegmentedbyreligionthanitmighthavebeenconsideredjustafewdecades

earlier,itispossiblethatDrewandCharlotteareopentoanymeaningfulexperiencethey

mightbeabletogiveAngelica.Astheygivenosignsinotherepisodesofbeingavery

religiousfamily,theycouldbeopentoprovidingtheirdaughterwithamyriadoflessons,

stressingmoralandintellectuallearningoverpersonalidentitybuilding.Thisisinteresting

asitpresentsasentimentwhichpreciselytheoppositeofthemodernJewishtrope,which

preachesthatJudaismisallaboutidentitybuilding.

24

AsAngelica’sconversationwithherparentscontinues,itbecomesapparentthatour

latterinterpretationcouldbecorrect.Angelicaimmediatelyequatestheword“holiday”

withtheword“presents”anddoesnotseemtounderstandwhenherparentstellherthat

therearenopresentsincludedinthecelebration.Here,wehaveablatantrepresentation

oftheAmericanvaluessystem.Evenasathreeyearold,Angelicaunderstandsaholidayas

anopportunitytobuysomethingorbegivensomething.Thismaterialisticunderstanding

ofcelebrationisrelativelyabsentfromJewishholidays.However,itisimportanttonote

thattoanextentDrewisincorrecttostatingthattherearenopresentsonPassover.He

dismissestheconceptofafikomenandthegiftsthateitherbelongstothefinderofthe

dessert,ortohiderwhostumpsthehost,dependingonyourfamilytradition.Ofcourse,

thisscavengerhuntversionofactivitieshasnotalwaysbeenapartofSeder,butinsteadan

elementaddedinbyAmericanfamiliestokeepchildrenentertainedthroughoutthelong

hours.ThisAmericanization45goeshandinhandwithAngelica’sassumptionsthatthere

shouldbesomethingfunforhertododuringthefamilygatheringthatshouldresultina

present.

WhenCharlottestepsintoassertthatthethemeoftheholiday,freedom,ismore

importantthanpresents,Angelicaonceagainautomaticallyinterpretsthe“meaning”tobe

onethatbenefitsher.Shedoesnotseefreedomasavaluethatgivesonedignity,butas

somethingthatallowshertobreaktherulesherparentsset.Assheflingsmatzocrumbsall

overthefamily’sminivanherparentssimplysighandgiveupanyattemptstocontroltheir

daughter,perhapsgivingintotheAmericanizationthatissoingrainedinher.

45Theterm“Americanization”herereferstotrendsdiscussedinChapter1,whichillustratetheimportanceofholidaycelebrationsasentitieswhichhavedecreasedinreligiousvaluebutfortheimpactontheindividual.

25

Asthisconversationisgoingon,ourprotagonist’sfamilyisalsomakingitsway

towardBorisandMinka’shouse.AsTommysitsinthebackseatwithalittlekippasituated

onhishead,theinfantlistensashisparentshavea“grownup”conversationinthefront

seat:

Stu:Deed,areyousurethiswholeceremony’sreallynecessary?It’ssoboring.

Didi:Passoverisn’tboring;itisaverymeaningfulholiday.

Stu:Wellifitissomeaningful,howcomethere’snopresents?

Didi:Stu,thePassoverSederisatimeforJewishfamiliestocometogetherandretellthe

historyoftheirpeople.Wehavebeendoingitforthousandsofyears.

Stu:Soundsboringtome.46

Itisbothcomicalandsignificantthatthesametropes,whichappearinthe

conversationbetweenathreeyearoldandherparents,appearinaconversationbetweena

husbandandwife.Onceagain,thistimefromaJewherself,welearnthatPassoverisa

meaningfulholiday(perhapsCharlotteisjustreiteratingwhatDidihadtoldheraboutthe

holiday?)andthatitisnotaboutpresents.Ofcoursetheviewerissupposedtolaughatthe

factthatStu,agrownman,iswhiningthatthisholidayispresent-less,butthereis

definitelyadeeperimplication.ThroughoutthecourseofRugrat’sten-yearrun,Stuisonly

seencelebratingChristmasandembracingDidi’straditionsofHanukkahandPassover.

WithoutevenamentionofEasteroranyotherChristianthemes,wecanobservethatStu’s

connectiontoChristmasismoresuperficialthanspiritual.Aninventorbytrade,helikes

big,flashydisplays,soitisnotsurprisingthatheembracesChristmasforallofitsover-the-

46Rugrats.“ARugratsPassover”April13,1995.

26

topdecorationsandcelebration.Tohim,justastothethree-year-oldAngelica,aholidayis

markedbythepresentsyouget,notthedeepermeaningitserves.

Theconstantuseoftheword“meaningful”throughoutthisepisodeisalmost

laughable.Itbecomesabuzzword,justlikeBorisandMinka’suseoftheword“tradition”.

TwopopularjustificationsusedwithintheJewishcommunityarethatoftraditionand

meaning,twotermsthatcomeupwithinthefirsttwominutesofARugratsPassover.The

writersusethesetermsasbroad,overarchingthemes,whichtheyapplytomanydifferent

situations.Isn’tmeaninganextremelypersonalthing?Doesn’ttraditionvarygreatly

betweendifferentcommunities,families,andgenerations?Itisunclearifthewritersare

makingaspecificstatementabouttheseconcepts,oriftheyarejustusingstereotypesfrom

theirupbringings,buttheycertainlydoembracetheconstantrepetitionoftheseideas.

Astheepisodecontinueson,thetwoPicklesbrothersandtheirfamiliesarriveat

BorisandMinka’stofindBorismissingandMinkahysterical,thinkingthathehasranaway

fromheraftertheirfight.Tommy’sbestfriendChuckieandhisfatherChazalsoarrivefor

theSeder.Chazgreetsthefamilybysaying, “ItwasveryniceofyoutoincludeChuckieandI

inthefestivitiestonight.WerenotreallyJewishyouknow,wellwearen’treally

anything.”47Thescenedoesn’tshowanyoneelse’sreactiontothecomment,justChaz

smilingbroadlybeforetheycutawaytothekidsintheotherroom.Chaz’scommentabout

notbeing“reallyanything”isaninterestingcounterparttothereligiousexpressionofthe

Picklesfamilythroughouttherestoftheepisode.ItisimportanttonotethatChuckie’s

motherwasneverportrayedonRugrats,butismentioned,especiallyinatouching

Mother’sDayepisodeandtheviewersareawarethatshehaspassedaway.Perhapsthere

47Ibid.

27

isasignificantstatementbeingmentionedhereaboutreligiousdescentandthematrilineal

line.Historically,evenoutsideoftheJewishfaithwherethemotherhastraditionally

determinedJewishness,religionisknownasaconstructofhomelife,somethingthatis

greatlyimpactedbythematernalfigure.However,regardlessofthewayinwhichChazand

Chuckiearenotreligiouslyaffiliated,itisimportanttonotethatthePicklesincludedthem

regardless.ThewritersseemtobeinvitingChazintothisreligiouscelebrationjustasthey

areinvitingtheirnon-Jewishviewerstoit.JustbecauseyouarenotJewishdoesnotmean

youcannotenjoythisfunepisodeofTV.

AsChaz’squestionsaboutBoris’whereaboutsbringbackemotionalmomentsfor

Minka,StuwishestheSederwilljustbecanceled.Muchtohischagrin,theydecidetogo

alongwiththeSedereveninBoris’absence,leavingStutoleadtheproceedings.Thisis

fascinating,asStuisnotJewish,andhasnorealknowledgeoftheholiday.Interestingly,in

Boris’absence,theonlyhalachicallyJewishindividualsinthehouseareDidi,Minka,and

babyTommy.AlthoughthefamilygivesoffnosignsofbeingOrthodoxJews,andtherefore

feelinglegallyboundtotheideaofamanactingastheheadoftheceremony,theideaof

DidiorMinkaleadingtheSederisnotevensuggested.Thisclassicalrepresentationof

traditionalgenderroles--prohibitingawomanfromleadingareligiousservice--is

astounding,anddefinitelyhasanimplicationinregardstothecomplicatedrelationship

betweentraditionalJudaismandwomen.

Genderisalsoafactorinaninterestingjuxtapositionbetweentwoofthecharacters.

AmongstallofthecharactersthereisnodisparityasgreatasthatbetweenCharlotteand

Minka.CharlotteisDrew’swifewhoisnotonlytallandblonde,butapowerful

businesswoman.Throughouttheseries,sheisalmostneverdepictedaswearinganything

28

otherthanabusinesssuit,andconstantlyhashercellphoneinhand,usuallyattemptingto

createsomesortofdeal.Minka,ontheotherhand,representsacompletelydifferenttype

ofwoman.Deeplyrootedinherimmigrantpast,sherepresentsthestereotypicalwomanof

hertimeperiod.WithBorisgonesheishysterical,consistentlybreakingdownintotears

whenevershehearshisname.Rippedofpurposewhileherhusbandisgone,shedistracts

herselfwiththeonlyactivitysheisconfidentin:cookingforthefamily.Thisjuxtapositionis

justanotheriterationoftheconflictbetweentraditionandmoderninterpretations.Minka

representstraditionandtheoldwayoflife,andCharlotteboldlyportraysa1990’s

businesswoman.

AsMinkafinishesmakingdinner,andCharlotteattemptstofinalizeadealoverthe

phone,thebabiesbegintogetrecklessandgosearchingfortoystoplaywith.AsAngelica

joinsthem,theymaketheirwayuptothe“attict”theirmisrepresentationoftheword

“attic”tofindsometoystoplaywith.GrandpaBorisisexcitedtoseethekinderlachand

warnsAngelicanottoclosethedoor,rightassheslamsitshut.Thusisthefirstiterationof

“don’tclosethe….door”whichrepeatsitselfthreemoretimesastheepisodecontinues.

Withnothingelsetodo,GrandpaBorisconvincesAngelicathatifsheletshimtellherthe

storyofPassover,shewilllearnthatPassoveris“thegreatestholidayintheworld.”

29

AsBorisbeginsthestory,Angelica,asisnaturalforhercharacter,becomes

enthralledwiththeideaofPharaohwhogetstoruleovertheland.AsGrandpaBoris

continuestotellthestory,theaudiencebeginstoseeintoAngelica’simagination,where

thestoryisunfoldingwiththecharactersofAngelicaandthebabiespresent.Angelica

portraysPharaoh,andTommy,asseenbelow,receivesthehonorofMoses.Tommy’sinfant

friendsactastheJewishslaves,andoldertoddlerslikeAngelicaaretheEgyptians.

AsthechildrenareengrossedinGrandpaBoris’story,theadultsdownstairsare

havingwaylessfunasStureadsdrylyfromthehaggadah48,“Thebitterherb,whydowe

eatit?”Didiconstantlychastiseshimforhisboredtone,andthemispronunciationof

words,suchasherb.Onebyone,theadultsleavetheroomwiththeexcusethattheyneed

48BookdepictingthePassoverstoryandritualofSeder.

Figure2.1Tommy'sMoses

30

tocheckonthechildren.Eventuallytheyfindthemselvesupintheattic,andclosethedoor

beforeGrandpaBoriscantellthemnotto.However,everyadultenjoystheirtimeupinthe

attic,astheygetinvolvedinthestory.

Minka,Didi,andStuaretheonlyadultsleftaroundthediningroomtablewhenthey

realizeeveryoneelsehasdisappeared.Theysearchforeveryoneandarriveintheatticto

findtheirfamilymembersgatheredaroundGrandpaBoris.Confused,Minkastartsasking

questions,butAngelicashushesher,asshewantstoheartheendofthestory.Ultimately,

Angelica,whohadnodesiretoattendtheSeder,findsherselfthemostengrossedin

GrandpaBoris’story.“Whatagreatholiday”sheexclaimsasheconcludes.Didisuggests

thattheyallgodownstairstofinishtheSeder.“FinishtheSeder?”GrandpaBorisquestions,

“Ijusttoldtheentirestory,Isayweeat.”However,astheybegintomaketheirway

towardsthedoor,thewindblowsitshut.Allofthecharactersstareatitbeforetheydecide

tositdownandlistentoanotheroneofGrandpaBoris’story,thistimeitisalsoastorythat

takesplaceoverPassover,butitisthestoryofhowhisparentsmet.Asthecamerazooms

out,theFiddlerontheRoofmusicresumes.

ARugratsPassoverisanepisodeoftelevision,whichwillalwaysexistwithinthe

AmericanJewisheducationcannon.Asimpleinterpretation,theepisodedoesa

tremendousjoboftellingthecomplexstoryofPassovertochildren.Butthatisnotallthe

episodehastooffer.Thecomplexitiesofthisepisodeproviderichandinterestingmaterial

foranadultaudience.Thejuxtapositionofthefunstoryunfoldingintheattic,andthe

boringSederbeingheldonthefirstfloor,makeithardtoignorethedisparities.The

creatorsseemtobemakingastatementaboutthemeldingoftwogenerationsandpointsof

view.Itispossibletofindmeaningandfollowatraditionalthoughtprocess,whilealso

31

doingsomethinginadifferentwayorstyle.UltimatelyitisGrandpaBoris,whospendshis

openingsequencefightingfortradition,whocompletestheeveningfeelingasifthe

obligationofthenighthasbeenfulfillednowthathehastoldthefullstory,evenifitwasin

anon-traditionalmanner.ThefirstoftheJewishthemedepisodesofRugrats,ARugrats

Passover,providesanentrypointintoaninterestingandnuancedinterpretationofJudaism

inthesuburban90’slookedlike.

IfwegleanonelessonfromRugrat’sJewishdebut,itisdefinitelythatoneshouldnot

“closethe…door”whenitcomestoJewishhistory.Onametaphysicallevelthefactthatthis

episodewascreatedinthefirstplaceenforcesthisidea.BytellingthestoryofPassovertoa

wideaudienceonthemostpopularchannelforchildrentheyareemphasizingtheir

personalbeliefthatthisstoryisimportant.Ultimately,GrandpaBorisiscontentwithhis

Passovereveningoncehehaspresentedhisgrandchildandhisfriendswiththestoryofthe

ExodusfromEgypt.Thisepisodebeginswithanoldcouplebickeringabouttradition,and

bytheendoftheepisodeitappearsasifmaybethereisanewtraditionbeingformedfor

thefamily–onethatinvolvesaninformalSederexperience.Althoughitisneveraddressed

intheshow,itseemsprettyunrealisticthatthisfamilywilleverforgetthecrazyPassover

wheretheyendeduplockedintheattic.Thecreatorsseemtoimplyingthattradition,

althoughabuzzwordthatoftenreferstothepast,isactuallyfluidandpersonal.Whilethe

creatorspresentadrearyandblandSederexperiencewithanegativepictureofstringent

religiousritual,theyarestronglyendorsingthesignificanceofknowingyourhistoryand

passingitontothenextgenerationwithsomesortoftradition.

32

Chapter3-Judaism’sMostFamousHoliday:“YouHaveto‘Cha!’WhenYouSayIt”

SeasonfourofRugratspremieredonDecember4,1996,andfanscouldbreathe

easiernowthatthePicklesfamilysuccessfullymadeitoutoftheattic.Sincethepremiereof

ARugratsPassoverinAprilofthepreviousyearnonewepisodesoftheshowhadaired,but

rerunsrandailyonNickelodeon.Capitalizingontheratings,praises,andaward

nominationsthecreatorsreceivedforARugratsPassover,thefirstnewepisodereleased

aftermorethanayearwasincelebrationofyetanotherJewishholiday.ARugrats

Chanukah,muchlikeitspredecessor,ARugratsPassover,embedsthestoryofChanukah

intothelifeofourprotagonist,babyTommy.

Theepisodebeginswiththesoundsofachoirsinging“ChanukahOhChanukah”and

anoverlayofGrandmaMinka’svoiceasshetellsthestoryofatimewhentheJewsgot

alongwiththeirneighborstheGreeks.Theillustrationsshowtheexpansivestone

dwellingsofancientIsraelwhilebabies,hererepresentingJews,cohabitatenicelywith

toddlers,whorepresenttheGreeks.Thatis,untilanewKing,Antiochus,comestopower

andhismessengerdecrees,“Fromnowon,KingAntiochussaysyouhavetowearwhathe

wearsandreadwhathereads,youalsohavetoworshiphisgods.”49

Atfirstglance,thisdepictionofthehistorythroughtheimaginationofthebabiesis

simplyanimitationofthewaythePassoverepisodeispresented.Thisistrue,intermsof

formula,yetbytakingacloserlookintotheillustrationsanddialogueacarefulaudience49Rugrats.“ARugratsChanukah”December4,1996.

33

realizesanincreasedlevelofhumorandwordplay,whichisincludedtoattractanolder

andmoreJewishlyawareaudience.Theopeningsequenceisfilledwithjokesforanolder

audience,somerecognizablemainlybypeoplefamiliarwithJudaism.Otherjokesaremore

widelyaccessible.Forinstance,asthemessengerinformsTommyandChuckietheycan

onlyreadGreekbooks,hehandsthemabookwiththeword“Plato”writtenacrossitand

Chuckiegrowsexcited.“LookTommy!AwholebookaboutPlay-Doh!”50,mistakingthe

famousGreekphilosopherforthebelovedchildhoodtoythathadrecentlyincreasedin

popularityafterreceivingafaceliftin1991whenitwaspurchasedbyHasbro.Thelaughs

foradultskeepcomingwhenTommyinsiststoChuckiethattheymuststillreadthebanned

Torahbecauseitwasabookthattheir“forefathersread,andourfivefathersandour

sixfathers!”51Toaddtothecomediceffect,TommyandChuckie,bothwearingkippot52and

tallasim53,opentheTorahscrolltorevealpop-upbookversionsofthestoriesofNoah,

Jonah,and,withanothernodtotherecentPassoverepisode:Moses.

Theselittlejokesaregreatwaysofkeepingtheadultpopulationengagedinthe

children’sshow.TheyarealsolookingtoprovidesomelaughsthatonlytheJewishly

educatedwouldunderstand.Wemightthink:WhywouldtheytrytocatertotheJewish

elite?Wouldn’tthatbealienatingtotherestoftheirviewers,themajorityofwhichdonot

fitintothiscategory?Thesearefairquestions,onesthatthewritersseemtohave

considered,becausetheyhidtheirspecialjokesowell,thatmanylearnedJewsmighthave

evenmissedit.Infact,thebestjokeoftheentireepisodeisnotspoken,butpartofthe

backgroundillustrations.50Ibid.51Ibid.52Aritualheadcovering.53Aprayershawl.

34

Figure2.1aboveshowsasceneinwhichtwoofTommy’sbestfriends,PhilandLilembrace

thenewGreekculture,dressedinGreekgarbandgreetingoneanotherusingtheterm

“hail.”GrandmaMinka’svoice-overshares,“Somepeoplethoughtthisnewwayoflifewas

fine.”Theexchangeisrelativelyinconsequentialtothestory,yettoamemberoftheJewish

elite,theillustrationbehindthebabiesissubstantialandhumorous.Thestorefrontbehind

thetwin’sheadsreadsמוהל.AmohelisaJewishpersonwhoisqualifiedtoperformabrit

milah,aritualcircumcision.Hiddenundertheawning,totheleftsideofthescene,asmaller

signreads“CutRate.”Here,thesignprovidestwodifferentpurposes.Inoneway,itis

simplyinformative,lettingtheviewerknowthatthemohel’sbusinessisnotbeen

prosperousunderthenewGreekrule,forcinghimtolowerhisprices.Thisisnotan

unimportantpoint,infact,itexemplifiesthepointGrandmaMinkamakesaboutsome

peoplebelievingtheirnewwayoflifewasfine,theyhavenoproblemnotcircumcising

theirchildren.Butofcourse,the“cutrate”signisnotsimplythereforthissociological

Figure3.1MohelStorefront

35

extrapolation,butforacheaplaugh.Thedoubleentendrealludestothephysicalcutthatis

amohel’sjob.Letsbehonest,whatisfunniertoJewsthanacircumcisionjoke?However,it

isimportanttonote,onceagain,thatthisisajokeonlyaccessibletothoseabletoread

Hebrewandcognitivelyconnectthetwosigns.Theunderlyingjokeprovidesanotherboost

fortheJewisheliteintheirspecialconnectiontoRugrats.Here,ahitshow,onamajor

network,isgoingoutofitswaytonotsimplymakean“oyvey”or“schlep”joke,butajoke

specificallyforJewswhoaredeeplyengagedintheircultureandreligion.

AsGrandmaMinkacontinuestotellthestory,welearnthatTommyandChuckieget

introubleforreadingtheTorah,soaleaderemergestofightagainsttheGreeks.Judahthe

Maccabee,hereportrayedbyTommy,isdrawnholdingaswordandalargeshieldwitha

blueJewishstardesignedonit.AshegoesofftofacetheGreektroops,heraiseshissword

andshouts,“Amacca-baby’sgottado,whatamacca-baby’sgottado!”54Thislineisaslight

variationfromTommy’susualadventurecatchphrase,“Ababy’sgottado,whatababy’s

gottado!”AsGrandmaMinkacontinuestonarratethestory,speakingofthebattlesJudah

bravelyfoughtin,theillustrationslowlyshiftsfromTommyasJudahtoastillpictureofa

storybookwithanadultportrayalofthehero.AswehearDidicall,“Mom,canyoucome

helpmeinthekitchen?”55itbecomesapparentthatthestorytellingportionoftheepisode

hasconcluded,andwearenowseeingthePicklesfamilyintheirsuburbanhome.

AsDidi,GrandmaMinka,andGrandpaBorismaketheirwayintothekitchentofry

somelatkes,Angelicaisecstatictohavethemgone.“UGH!Finally!”sheexclaimstothefour

babies,“NowIcanwatchmyChristmasspecialinpeace!”56AssherunsofftofindtheTV

54Rugrats.“ARugratsChanukah”December4,1996.55Ibid.56Ibid.

36

remote,theviewerisredirectedtothekitchen,whereChaz,Chuckie’sdad,questionsthe

reasoningforlatkes.Didishareswithhim,“Wefrythese,andsometimesdonuts,toremind

usoftheoilusedinthemiracleofChanukah.”However,GrandpaBorishasanothermiracle

inmind,“Themiracleis,”hesayswithamouthfuloflatke,“thesethingshavecloggedour

people’sarteriesfortwothousandyears,yetwesurvive!”57Thejokeismetwithsmilesand

laughs,andtheaudienceisremindedofhis“oldcountry”humor.

Asthescenecontinues,GrandpaBorisonlybecomesincreasinglystereotypically

Jewish.WelearnthatGrandpaBorisistobeinaChanukahplayforseniorsatthe

synagoguelaterintheevening,andBorisisexcitedtoseeanewspaperarticleaboutthe

production,rememberingthathispicturewastakentoaccompanyit,asheisplaying

Judah.However,heisshockedandappalledtolearnthatShlomo,amanwhohehasknown,

andcompetedwith,sincehewasachildinRussia,ispicturedinstead.Shlomowhowascast

intheroleoftheGreekKingAntiocusintheplay,hasapparentlyalwaystriedto“one-up”

Boris.Gesticulatingwildly,theoldmanrantsinhisheavyaccent,“Icaughtasmelt,he

caughtasturgeon.Icaughtacold,hecaughtthepneumonia,Istartafamily,hestartshis

fancy,shmancybusiness!”58Then,underhisbreathheexhales,“gonif”andpouts.Similarly

tothemoheljoke,theinclusionofthetermYiddishgonifisajokefortheJewishinsider.

UnlikethecommonplaceYiddishlike“oy”ittakessomeonemorefamiliarwiththeJewish

vernaculartorecognizethatheisreferringtoShlomoasdishonestorathief.GrandpaBoris

responsetoShlomo’spicture,althoughcomical,isalsoessentialtotheplotoftheepisode.

Notonlydowelearnthatthereisagreatdealofhistorybetweenthemen,wealsolearn

thatunlikeBoriswhostartedafamily,Shlomoinsteadstartedabusiness.Thisisadynamic57Ibid.58Ibid.

37

thatwillbeexploredinmoredetaillater.Beforethesceneinthekitchencomestoaclose,

wehearofyetanotherexplanationofwhataChanukahmiraclecouldbe,asGrandma

Minkaexclaims,“IfShlomoandBorismakeitthroughtonight’sperformancewithoutkilling

eachother,thatwillbethemiracleofChanukah!”59

Ourfocusthenchangesbacktothebabiesinthelivingroom.Lefttotheirown

devices,Tommy,Chuckie,PhilandLileatchocolategelt60andwonderwhytheirdriedels61

don’ttastelikeclay.Butthatisnotallthebabiesareconfusedabout.Theycannot

understandwhytheyareabouttobeservedpancakesfordinner,andaremesmerizedby

thechannukiah62andthemanylightsitgivesoff.Staringatthegrandcandleholderthe

childrenengageinthefollowingconversation:

Lil:Whatisit?

Tommy:Idon’tknow,buteverynightIhavetowearafunnyhatwhileGrandpaBorissays

somestuffIdon’tunderstandandMomlightsanothercandle.

Chuckie:Soundsscary!

Tommy:Yeah,butthenIgetapresent!

Lil:Maybeit’syourbirfday!

Tommy:Everynight?

Phil:Maybetheyarehavingallyourbirfdaysatthesametime.

Lil:Yeah,maybeyou’reallgrowedupnowandyougotstogetajob!

Tommy:(lookingdownathisbody)Idon’tfeelgrowedup.

Lil:Well,makeawishandletsblowthemout!59Ibid.60Coins,herereferringtothecandyversion,madeofchocolateandwrappedingoldcoloredfoil.61SpinningtopsusedinthecentralgameofChaunkah62Aspecial,ritual,candleholderforChanukahwhichholdsninecandles.

38

ThebabiesthentrytoliftTommyupsohecanblowoutthecandles,whicharesituatedon

topoftheentertainmentcenter.Theirattempttogettothecandlesblockedtheviewofthe

TV,andAngelicawhohasjustfoundtheremotejoinstheconversation:

Angelica:Outofmywayyoustupidbabies!

Chuckie:HeyAngelica,benice,itsTommy’sbirfday.

Lil:Yeah,wewereblowingouthiscandles.

Angelica:Dumbbabies!Thosecandlesaren’tforTommy’sbirthday.ThoseareforCha-nukah!

(Thecamerazoomsinonherfaceassheaccentuatesthefirstsyllableandnotablyspitsalong

withit)

Tommy:Harmonica?

Angelica:Cha-nukah!Youhaveto‘Cha!’whenyousayit!

(Eachofthebabiestaketurnspracticingthe‘cha’andweseespitflyfromtheirmouths)

Chuckie:Angelica,what’sChanukah?(hesuccessfullypronouncesthechasound)

Angelica:ChanukahisthatspecialtimeofyearbetweenChristmasandmisgivingwhenallof

thebestestholidayshowsareonTV.Nowgetoutofmyway,itsalmosttimeforTheCynthia

ChristmasExtravaganzaSpecial!63

Therearemanyaspectsofthisscenethatdeserveacloserreading.Firstofall,itis

importanttonotethatTommy’stwinfriends,PhilandLil,jointhePicklesforthe

celebrationofChanukah.Althoughthetwinsarepresentintheimaginaryportrayalofthe

PassoverstorywithinthelastRugratsspecial,theyarenotatBorisandMinka’shousefor

theSeder.WhyaretheyincludedintheEgyptstorybutnotforthefamilyritual?That

questionisnotaddressedintheepisode,butthefactthattheyarepresentforChanukahis63Rugrats.“ARugratsChanukah”December4,1996.

39

telling.Chanukah,amuchlessrituallystringentholiday,mightbesomethingthetwin’s

parentsarehappytohavethemtakepartin.ThePicklesarespendingtheevening

celebratingChanukahbyeatinglatkesandvisitingacarnivalandplayatthesynagogue.

ObjectivelythisexperienceismorefunthanthetraditionalPassoverSeder.Perhapsthe

presenceofthetwinsimpliesalighterandlessseriousholiday.Overall,thisinterpretation

isnotincorrect.FromatraditionalJewishstandpoint,Passoverisasubstantiallymore

significantdateontheJewishcalendar,beingoneofthethreepilgrimagefestivalsinthe

Templetimeperiod,whereasChanukahonlytookitscurrentformonceJewsimmigratedto

AmericaandbecameoverwhelmedbytheattentionChristmasreceived.Thisideaof

Americanizationisprominentthroughouttheconversationsthechildrenhave.Although

comical,itisnotentirelyunrealisticthatthebabiesthinkitisTommy’sbirthday.Allofthe

signsarethere:funnyhats,candles,specialdinners,andpresents.Itisonlysincethemid

19thcenturythatChanukahhasincorporatedgiftgivingasakeyaspect,inordertomake

JewishchildrenfeelbetteraboutnotbeingabletocelebrateChristmas,whichhadbecome

acommercializedandconsumerizedholiday.

TheuniquerelationshipsChanukahandChristmasshareisseenthroughoutthe

entireepisodeandisbestexemplifiedthroughAngelica’sdefinitionofChanukahas,“that

timebetween‘misgiving’andChristmaswhenallofthebestTVspecialsareon.”Asthe

episodeprogresses,AngelicawillremaindeterminedtowatchherfavoriteChristmas

specials,althoughsheisforcedtogotothesynagogueandspendtimewithherJewish

familymembers.Thisplotpointisjustoneexampleofhowthewritershighlightthe

interfaithaspectofthePicklesfamily.Unlikeothertelevisionshowsofthetimeperiod,they

donotallowtheinterminglingofthesetwocelebrationstobeoverlysimplified.Itis

40

throughAngelica’sinsistenceonacknowledgingChristmasthroughouttheChanukah

episodethatweareremindedthatthereareunderlyingissueswhenafamilydoesnothave

ahomogenousbackground.Furthermore,Angelica’sexplanationoftheholidayexemplifies

theinabilityforJewishfamilies,whoassociatewiththegreaterAmericanculture,toignore

Christmas.RegardlessofyourpracticeasaJew,youcannothelpbutnoticehowChanukah

isovershadowedbythegrandandwide-scalecelebrationsofChristmas.Finally,itis

importanttorecognizethatAngelica’sconstantmentionofChristmasspecialsisan

acknowledgementofthefactthatmediaduringthewintermonthsismonopolizedby

Christmas.BymakingitafocusoftheirChanukahepisode,theyareshowcasinghow

importantitisforthisepisodetoexistandprovideanalternativeforthechildrenwhodo

nothaveaChristmastreeoraspotonSanta’snaughtyornicelist.

Thereisalsoanessentiallinguisticlayertothisexchange,particularlyregardingthe

pronunciationofthe“cha”sound.Theattentionthewritersgivetothecorrect

pronunciationofChanukahiscomical,yettelling.Theguttural“ch”soundisanessential

partoftheHebrewlinguisticssystem,presentinawidearrayofcommonHebrewterms.

Angelica’sinstructionto“chawhenyousayit”isnotjustaninstructionforthebabies,itis

alsoalearningopportunityfornon-JewishaudiencesaroundtheUnitedStateswhoare

watchingthisepisode.KnowingthatthissoundisnotcommontotheEnglishvernacular,

thewritersusehumortointroducethesoundinanintentionalway,andcreateamore

invitingexperienceforthenon-Jewishaudience.

Thepresenceofintermarriageinthisepisodeisonceagainaddressedaswesee

Tommy’snon-JewishfatherandGrandfatherdowninthebasementworkingonalarge

menorahfortheChanukahplay.Stu,aninventor,isaddingmanyadditionalsoundsand

41

lightstotheelectricmenorah.Whenhisfather,Lou,askswhyhe’sgoingoverboardtoput

thistogetherStuanswers,“IwantTommytobeproudofhisheritage!Andbesides,Iwant

toshowDidiI’mreallysupportiveofChanukah.”IfwerememberfromthePassover

episode,StuwasnotnearlyasenthusiasticabouttakingpartintheSeder.Perhapshisnew

excitementforaJewishholidayisaresultofthedisappointmenthispreviousattitudegave

hiswife,orperhapshesimplyfindsChanukahtobemorefun.Regardless,hisactionsshow

thatheiscommittedtobeingasupportivefatherandhusband.However,hisgood

intentionsblowup,literally,inhisfaceasheattemptstoturnonthemenorah64andnot

onlyblowsafuseinthebasement,butcausesanexplosionandsmallfireheneedsto

extinguish.

Asthisishappening,Didiandherparentsarepreparingthechildrentoleaveforthe

synagogue,andcalldowntoStuandLoutoseeiftheyareready.AsStufranticallytriesto

putoutthefirehecallsup,“YougoonaheadDid,itneedsafewminoradjustments,I’ll

meetyouattheChurch!”Catchinghismistake,Loushoutsathisson,“It’sasynagogue,

Chanukahboy!”andSturesponsebyhittinghimselfintheheadandmumbling,“Right,

right.Iknewthat!”65Here,withStu’sFreudianslip,theinterfaithaspectisaccentuatedyet

again.ThedefaultplaceofworshipformostAmericanfamiliesisachurch,soStuwillhave

totrainhimselftousethewordsynagogueeffortlessly.Thisexchangeisespecially

interestingbecauseitappearsthatDididoesnothearthemixup,sowedonotknowwhat

typeofreactionitwouldhaveelicitedfromher.Wouldhisactions,orhiswordshavemore

significanceforher?Thisquestionisleftunanswered.64Aritualcandleholder,whichactuallyreferstoaholderofsevencandles,butiscommonlymisusedtorefertothehanukkiah,thenine-prongedholderspecificallyforChanukah.65Rugrats.“ARugratsChanukah”December4,1996.

42

TheplotmovesforwardastheyleaveforBethShalomJewishCenterandthe

childrenmisunderstandyetanotherrantbyGrandpaBorisandbelievethatherefersto

Shlomoasthe“meanieofChanukah”whenhewasreallypointingtohispictureand

complainingaboutthewaythemanisexplainingthemeaningofChanukahinthearticle

writtenabouttheplay.ThechildrendecidethattheyneedtoprotectGrandpaBorisfrom

the“meanieofChanukah”andvowtodosobydoingwhattheteacherdoestothe“meanie”

atdaycare:puthimdownforanap.Astheyarriveatthefair,itisfilledwithlatkes,driedels,

andfunphotoboothsandthebabieslookaroundexcitedlybeforeembarkingontheir

mission.Astheytrytofindthemeaniesotheycanputhimdownforanap,Angelicaisin

searchforaTVsoshecanwatchherChristmasspecials.Herjourneytakesherintothe

sanctuarywhereshemistakesthearkforanentertainmentcenterandhastoavoida

conversationwiththeRabbiabouttheimportanceofTorahlearning.Herinsistencetofind

abitofChristmas,eveninaroomfullofChanukahfunemphasizestheprominencethe

formerholidayhasoverthelatter.

Meanwhile,BorisandShlomohaveatenseencounterbackstage,andeveryone

wonderswhereStuiswiththemenorah.AsthewriterscuttoStuandLouinthecarwith

themenorahstrappedontop,Stucomplainsabouttheimmenseamountoftraffic.However

asthecamerapansoutwelearnthattheyhaveunknowinglyjoinedaChristmasparadeand

areinchingdownthestreet–yetanotherexampleofhowChristmasimpedesthe

celebrationofChanukah.

AttemptsbythebabiesandAngelicatofulfilltheirindividualgoalslandtheminthe

synagogue’sdaycarecenter,anxioustoescape.Asthebabiesexplainwhattheyare

attemptingtoAngelica,thedeviousgirl,convincesthemthatwhattheyreallyneedtomake

43

themeanienapisaTV,becausewheneverGrandpaLouwatchesTVhefallsasleep.Now

thatshehasthebabiesonhersideinattemptstofindaTV,theyclimbontopofone

anothertoescapethedaycareandfindajanitorsleepinginfrontofaportableTV.Asthey

grabitandmaketheirwaybacktotheauditorium,weseethattheplayhasnotgoneas

planned,andafightbetweenBorisandShlomohasgottenthemkickedoffthestage.The

twomenbickerbehindthecurtainasthechildrenarrivecarryingtheportableTV.They

begintofightoveritasTommytriestogiveittothemeaniesohewillnap,andAngelica

wantsitforherChristmasspecial.TheTVdropsandbreaks.Angelicabreaksdowninto

tearsandShlomodoesn’tknowwhattodotoconsoleher,tellingBorisheknowsnothing

aboutkidsbecauseheandhiswifewereneverabletohaveany,andthatheisjealousof

Borisforbeingabletostartafamily.HeturnstoBorisandadmitsthatheshouldhavelet

himhavetheroleoftheKingbecausehehas“notonetosharetraditionwithanyway.”66

Nowfeelingbadforhisoldfriend,BorisconvincesShlomotocheerupthekidsby

readingthemastory,thestoryofChanukah.Thescenethatfollowsmirrorsthemajorityof

the“RugratsPassover”episode,whereweseethestoryofaholidaybeingdirectly

transmittedfromonegenerationtoanother.Ashefinishesthestory,Shlomotakesouta

menorahtoexplaintothechildrenthetruemeaningbehindit.Ashebeginstolightthe

candlesheexplains,“Themenorahislikethenightlightofourpeople.Intimesofdarkness

itshinesonthewholeworld,remindingusnottobeafraidtobedifferentortobeproudof

whoweare.”67Here,thecreatorsmentioninpassingthehorrorsthathavebefallenthe

Jewishpeople.ItisonlyinAmericainthe1990s,andtheimmediatepastdecades,that

Shlomoisabletomakethisdeclaration.ThegenerationthatgrewupwatchingRugratsis66Ibid.67Ibid.

44

oneofthefirsttofeelcompletelyintegratedintoAmericansocietywithoutanyserious

concernsofpersecution.ThefactthatthislineisutteredonapopularTVshow,being

watchedbypeopleofallbackgrounds,ethnicities,andreligionsemphasizesthattheJewish

peoplehavefoundapositivehomein1990’sAmerica,andthechildrenwatchingitcanbe

proudofthisfact.

Asthisisallhappeningbehindthecurtain,infrontofitachoirsings“Chanukahoh

Chanukah,”untilStuarriveswiththebigmenorahandtheyarerushedoff.However,as

withmostofStu’sinventions,itstilldoesnotwork.Anothersmallexplosionitresultsit

pullsdownthecurtainandrevealsShlomo,Borisandthechildrensittingtogether.Inorder

tosavethemoment,Borisstandsupandbeginstotalkasiftheirrevealwasplanned.Itis

hewhohasthelinethatsumsupthepointoftheentireepisodeashespeaksdirectlytothe

playaudience,andsubsequentlytheviewersathome.“Andmayitbeoursincerest

Chanukahwishthatourkindelach68willcontinuetocarrythelightofourpeoplefor

generationstocome.”BoristhenputshisarmaroundShlomoasheperfectlychantsthe

blessingoverthecandles.Thisdirectsentimentfromthewriterssurroundingthe

importanceofthecontinuingoftheJewishpeopleforgenerationstocome,especiallyin

thisepisodesoriddledwithinterfaithaspects,isaddressingtheimperativeof

intermarriagenotbeingabarriertothegoal.AsStuiscommittedtoallowingTommytobe

proudofhisheritage,hedoeshisbesttosupporttheChanukahcelebration,insteadof

impedingit.Itappearsthattheepisodeseemstoacknowledgethatthereareagreatdealof

hurdlesforintermarriedfamilies,butthatdoesnotexcludethemfromtheultimategoal:

Jewishcontinuity.

68Yiddishwordfor“children”

45

TheepisodeconcludesasTommylooksupandseeshisGrandpaandthemeanie

gettingalongandexclaimstohisfriends,“It’samirable!”Withhismispronunciationofthe

wordmiracle,TommybecomesthelastoftheJewishcharacterstogivehisowndefinition

ofwhatthemiracleofChanukahis.ThefactthatallfourJewishcharactershadsomething

toshareonthematter,whethersillyortraditional,emphasizestherolethatmiraclesplay

inthecelebrationoftheholidayandtheabilityandprerogativeforallJewstointerpretthe

holidayanddefinetheholiday’spersonalandcommunalmeaning.Theepisodeprovides

thelingeringmessagethattherearemanymiraclesintheJewishhistory–includingsheer

survivalagainsttheodds--anditisimportantthatJewstakethislessontoheart.

46

Chapter4-TheSantaExperience:CanYouTellTheyAreInterfaith?

Aswehavejustexplored,“ARugratsChanukah”isinterspersedwiththepresenceof

Christmas.Knowingthis,itmightappearlogicalthattheChristmasthemedepisodeof

Rugratswouldfollowaseeminglysimilartrajectory.However,theonlyspecifically

Christmasbasedepisode,whichappearsmidwaythroughtheshow’ssecondseason,does

notrevealatallthatthePicklesfamilyisintermarried.Infact,throughouttheepisode,

thereisnomentionoftheJewishreligionatall.Theepisode,whichisnotcalledARugrats

Christmas,but“TheSantaExperience”focusesonbothPicklesfamilies(Tommyandhis

parentsandAngelicaandhers)andtheirdecisiontospendChristmasinacabininthe

woodswiththeFinsters(Chuckie’sfamily)andtheDevilles(PhilandLil’sfamily).Although

Lou,Tommy’snon-JewishgrandfatherispresentfortheChanukahepisodeinadditionto

Tommy’sJewishgrandparents,LouistheonlygrandparentintheChristmasspecial.

AlthoughTheSantaExperienceisaholidayspecial,itsharesveryfewsimilarities

withthespecialswehavediscussedthusfar.WhileweseeBethShalomJewishCenterin

theChanukahepisode,thereisnomentionofaplaceofworshipinthisChristmasepisode.

ThePicklesdonotgotoChurch,discussJesusorviewanativityscene.Thereareno

religiousritualsorcrossesorangels.Infact,thePickleshouseisnotevendecoratedfor

Christmasalthoughitisrevealedtheholidayisjustafewdaysaway.Itisnotuntilthey

arriveinacabininthewoodsthattheychopdownatreeanddecorateit.

47

Mostnotably,thisepisodediffersfromtheJewishholidayspecialinthefactthatit

doesnottellthestoryoftheholiday.Whereasthechildrenandtheaudiencelearnthe

storiesofChanukahandPassover,thisepisodedoesnotinformeitherpartyofthestoryof

Christmas.InsteadofhavingTommyportrayJesusandAngelicatheVirginMary,the

episodeincludesnomentionofanyhistoricorreligiousfigures.Insteadtheentireepisode

revolvesaroundtheexistenceofSanta,andhowtogetonesselfonhisnicelist.Tothe

Picklesfamily,Christmasisagreattimetobewithfamily,playinthesnow,andexchange

presents.Thenagain,thisshouldnotbesurprisingtous.Thisisthewaythattelevision

portrayedthenormativeChristianfamilyinthe1990s.

Thesamegoesforthelackofholidaystoryintheepisode.Becausethemajorityof

theAmericanpopulationcelebratesChristmasitdoesnotneedexplaining.Wedonotneed

TommyandhisfriendstoactoutthestoryofChristmasforus,becausetheaverage

Americaneitherknowsit,ordisregardsitsimplytopartakeinasecularcelebrationof

presents,family,andtogetherness.Perhapsitisunfairtocompare“TheSantaExperience”

to“ARugratsChanukah”and“ARugratsPassover”becausetheformerislessofaholiday

episodeandmoreofanexplorationofthewinterseason.Therefore,atransitiontothe

discussionofreligiousexpressionoutsideoftheseholidayspecialsisinorder.

48

Chapter5-WhatAboutEveryOtherDay?RugratsandDailyLife

HavingdiscussedthreeholidayepisodesofRugrats,aquestionemerges:What

abouteverydaylife?Doesreligionhaveaplaceinotherepisodesofthisshow?Theanswer

isacomplicatedone.NootherreligiouscelebrationsareportrayedwithintheRugrats

universeintheoriginalseries’nineseasonrun.Outsideofculturalandhistoricalholiday

episodes,whichcenteronKwanzaa,Thanksgiving,andaverytear-filledMother’sDay(in

whichChuckietriestorememberhisdeceasedmother),Rugratsdoesnotdelveinto

specificcelebrations.Instead,themajorityofRugrats’episodesignorereligionalltogether,

andsimplydepictthecrazyadventuresTommyandhisfriendsembarkon.

Furthermore,outsideoftheChanukahandPassoverepisodes,thePicklesfamily

doesnot“readJewish.”Infact,theonlyhintsatTommy’sJewishheritagepresent

themselvesintheepisodesoftheshowthatBorisandMinkaarepresentfor.Surprisingly,

oftheonehundredandsixty-sixepisodesofRugrats,BorisandMinkaareonlyseenin

fifteen.DiscountingthetwoJewishholidayspecials,thereareonlythirteenepisodes,which

featurethegrandparentsfromtheoldcountry.Inthesethirteenepisodes,thereisnot

explicitmentionoftheelderlycouplebeingJewish.Ofcoursethecouple“readsJewish”

withtheirsignaturemusicandconstantbickeringandYiddishmuttering,yettheword

“Jewish”nevercomesup.AbetterunderstandingofhowthecreatorsportrayBorisand

Minkacanbegainedbyacloserlookattwoepisodeswheretheyarethemostrelevant:

“Tommy’sFirstBirthday”and“ChuckieGetsSkunked”.

49

“Tommy’sFirstBirthday”isthepilotepisodeofRugrats,whichairedonAugust11th,

1991.ApartyforTommy’sfirstbirthdayactsasagreatbackdropforthemeetingpointof

alloftheRugrats’characters.Aseveryonegathers,presentsinhand,tocelebrateTommy’s

firstyearoflife,Didiisfrazzled,convincedthatabadpartywillsignalherfailureasa

mother.ThelastgueststoarriveareDidi’sparents,whonotablyarrivepresent-less.As

theyenter,MinkapinchesDidi’sfaceandgivesheralargekissonforehead.Thepairthen

rushesovertoshowerTommywiththeirlove.AsweviewBorisandMinkathrough

Tommy’seyes,allweseearetheirpursedmouthsastheysmotherhimwithkisses.Asthey

pickhimupandgivehimalookovertheymutterastringofYiddishwordslikebubbeleh69

andkindelach.70

ThisinitialsceneillustratesBorisandMinkaintheoutfitsthattheywillcontinueto

wearthroughouttheseries.InthefirstepisodeBorisisdrawnwearingadarkbluesuit

withapocketsquare.Lateronintheseriesthecolorofhissuitjacketsometimeschanges,

buttheprofessionalismofhiswardrobedoesnot.Ultimatelyhiswardrobechoice

emphasizeshisageandtherespecttherestofthefamilygiveshim.Minka’soutfitisabit

moresignificant.Tommy’sgrandmotherwearsapurpleblouseandakneelengthnavy

skirt,butmostimportantlyshewearsawhiteapron.InthePassoverandChanukah

episodesthisisnotstrange,asMinkaisdepictedprimarilyinthekitcheneitherpreparing

fortheSederormakinglatkesforthefamily.However,thefactthatshewearsherapronto

hergrandson’sbirthdaypartyisablatantemphasisbythecreatorsthatMinka’splace,like

theplaceoftraditionalJewishwomen,isinthekitchen.

69AYiddishdiminutiveusuallytranslatedas“sweetie.”70AYiddishtermmeaning“child.”

50

Minka’scookingisactuallythecenterpointofanotherRugratsepisode.Thetitleof

“ChuckieGetsSkunked”isprettyself-explanatory.WhenChuckieissprayedbyaskunkand

continuestosmellaftermultipledays,theparentstrydifferentremediestocurehim.While

themenarebusycoveringChuckieinmud,MinkacallstoletthePicklesfamilyknowshe

willbebringingapotofborschtoverfordinner.Stuisdismayedbythisnews,complaining

thattheconcoctiontasteslikepurpleglue.WhenDidi’sparentsarrivewithdinnerandthey

learnofChuckie’spredicamentthefollowingexchangeoccurs:

Boris:Oyyoyoyoyo,What’sthatsmell?

Minka:Sha!Boris,ItoldyounottomakeanymoreremarksaboutDidi’shousekeeping!

Didi:Whataboutmyhousekeeping,Dad?

Stu:Actuallyit’sChuckie,hehadalittleencounterwithaskunkandwecan’tseemtogetrid

ofthesmell!

Boris:Sohestinks,childrenaresupposedtostink,it’sthewayoftheworld.Intheoldcountry

wegrewupsleepingwiththegoats,youthinkwedidn’tstinkalittle?

Didi(toStu)Don’tlistentohim.Heactuallycamefromaverywelltodofamily,hewouldn’t

knowagoatifitbithim.

Minka:There’sanoldRussianremedyforskunk,comewithme.71

Thisconversationpokesfunattheclassichyperbolicnatureoftheelderly.Bysaying

heusedtosleepwiththegoats,Borisisessentiallymakingajokeakinto“WhenIwasyour

agewewalked15milesinthesnowjustto…”EventhoughDidiundercutsBoris’story,it

doesnottakeawayfromhimmakingsimilarcommentsinotherepisodes.Regardlessof

whattypeoffamilyhecamefrom,Borisinsistsupondiscussing“theoldcountry”any

71Rugrats.“Tommy’sFirstBirthday”August11,1991.

51

chancehecan.WhatismostsignificantaboutthisexchangeisMinka’slastcomment.Her

suggestionisnota“Jewishremedy”buta“Russian”one.Here,thecreatorsmakea

consciousdecisiontodownplayBorisandMinka’sJewishidentity.Outsideoftheepisodes

directlytargetingtheJewishpopulation,itbecomesapparentthatthewritersare

downplayingtheJewishaspects.TheyallowBorisandMinkato“readJewish”forthose

whowillrecognizeit,buttheyareunwillingtomakeittheforefrontoftheshow’sidentity.

However,itwasn’tuntilanoutsidesourcepushedbackontheexistenceofthe

charactersthattheyreceivedevenlessairtime.In1998afterRugratshadbeenontheair

forsevenyearsandinspiredmultiplechildren’sbooksandcomicstrips,theAnti-

DefamationLeague’sAbrahamH.Foxmanputoutastatementarguingthat,“Thecaricature

ofGrandpaBorisisreminiscentofstereotypicalNazi-eradepictionsofJews.”72Inhis

statementhereferringspecificallytoacomicstrip(Figure5.1)thatillustratedBoris

recitingthemournerskaddish73whileTommylookedonsaying,“Boythismustbeareally

goodstory,everybodyknowsit.”Althoughthecontentofthiscomicstripwasproblematic,

thegreaterconcernoftheADL,oncethiswasbroughttopublicdiscourse,becameBoris’

72"PressRelease-NickelodeonAssuresADLItWillNeverRunCharacterorSpecificComicStripOffensivetoJewsAgain."20Oct.1998.Web.10Mar.2016.73AprayerintraditionalJewishliturgysaidbythosewhohavelostacloserelativewithintheyear,orontheanniversaryoftheirdeath.Asacredprayer,itissaidtoliftthesoulofthepersonitisbeingsaidinhonoroftotheworldtocome.

52

appearance.

Figure5.1Mourner'sKaddishComicStrip

ThisledtoagreatdealofconfusionforthecastandwritersofRugrats.CreatorPaul

Germaininsists,“BorisandMinkawerebasedonmygrandparents…wewereallJewishand

weredoingtheoldergeneration.MichaelBell(Boris)wasdoingit,MelanieChartoff

(Minka)wasdoingit,andIwaswritingit…Ithought,“Maybeyouthinkhe’sastereotype.

I’mdoingmygrandpa.”74Bellhadasimilarreactiontothebacklash.Bellreminisced,“That

wasinaneandawasteoftime.I’mJewish!That’swhatmygrandfatherlookedlike!They

comefromsmallcommunities;theywerenotbeauties.”75Chartoff,ontheotherhand,took

theopinionmoreseriously,asherownmotheragreedwithit.“Accordingtomymother,it

resembledanti-SemiticcaricaturespromotedbytheNazipropagandafilmTheEternalJew

thatshehadseenasayounggirl.ShethoughtIwasparodyingherlatemother,apudgy,

uneducatedAustrianbubbie.Isharedherfearswiththestaff–comprisedoflotsof

74Klickstein,Mathew.Slimed!AnOralHistoryofNickelodeon’sGoldenAge.NewYork:PenguinGroup,2013.75Ibid.

53

reformedJewishfolk–whodidn’twanttobackdownfromwhatwefeltwereaffectionate

anddistinctportrayalsratherthanhostilestereotypes.”76

Thenetworkofferedanapologyfortheoffensiveportrayal.InalettertotheADL

HerbScannel,thePresidentofNickelodeonwrote,“…toyourpointthatthetelevision

characterofGrandpaBorismaynottranslatewellintoacomicstrip,weagree.Inorderto

preventanypotentialmisinterpretation,theGrandpaBorisillustrationwillnolongerbe

usedinthecomicstripseries."77Althoughtheformalapologydidnotspecificallydiscuss

artformsotherthanthecomics,thewritersoftheseriesceasedusingTommy’sJewish

grandparents.WithBorisandMinka’sdeparturefromtheRugratsuniversecamethe

departureoftheJewishsouloftheshow.

76Ibid.77"PressRelease-NickelodeonAssuresADLItWillNeverRunCharacterorSpecificComicStripOffensivetoJewsAgain."20Oct.1998.Web.10Mar.2016.

Figure5.1BorisandMinka

54

Chapter6–TheGiftthatKeepsonGiving:TheImpactandLegacy

NewepisodesRugratswereproducedfrom1991-2004,withrerunsrunningdaily

forthoseyearsandthefouryearsthatfollowed.AspinoffseriestitledAllGrownUP!ran

from2003-2008andshowedthebabiestenyearslateraspre-teens,exploringthetrials

andtribulationsofmiddleschool.Viewerswhoareawakeintheweehoursofthemorning

andhaveaccesstochannelssuchasNicktoonsorthenewportionofprogrammingon

TeenNickcalledTheSplatcanseeepisodesofbothseriesweekly.Inaddition,theentire

seriesofRugratsisavailableforstreamingonHulu.Alongwithit’stitleofNickelodeon’s

secondlongestrunningshowofalltime(onlyusurpedfromfirstplacebySpongeBob

Squarepantsin2012)RugratsistheproudowneroffourDaytimeEmmyAwards,sixKids'

ChoiceAwards,anditsownstarontheHollywoodWalkofFame.ThescopeofRugrats

famedidnotonlyapplytothesmallscreen.Theseriesinspiredtwoworld-widemovie

releases,acereal,children’sbooks,hundredsoftoyventures,andseveralvideogames.

Itissafetosaythatforchildrenwhogrewupinthe1990’sandtheirparents,

Rugratswasahouseholdname.AfterexploringthewaysinwhichJudaismwasportrayed

onsuchapublicplatformforchildren,Iwascurioustodiscoverifandhowthisprogram

affectedtheJewishidentityandupbringingofthosewhoencounteredit.

55

RespondentMake-Up

InanefforttodeterminethepossibleimpactoftheoriginalRugratsseries,I

facilitatedtwenty-fiveinterviewswithindividualssomehowaffiliatedwiththeBrandeis

Universitycampus.Somewerestudents,bothundergraduateandgraduate,whilesome

workedinsomecapacityfortheuniversity.AlthoughtheirJewishbackgrounds,geographic

origins,andagesdiffered,theyallsharedacommonbondofself-identifyingasJewish.

RespondentsdifferedinlevelsofJewishobservanceandinaffiliationtospecificstreamsof

Jewishpractice.RespondentsincludedrepresentativesfromtheReform,Conservative,and

Orthodoxmovements.Ofthetwenty-fiverespondents,tenrespondentshadonlyone

Jewishparent,whilefifteenhadtwoJewishparents.Participantsrangedinagefrom18-31,

withtheaveragerespondentagebeing23yearsold.Althoughtheintervieweeswereraised

allovertheUnitedStates,theyallgrewupinamajorcityorinasuburbofone.Allofthe

respondentshadfrequentinteractionswithotherJewsthroughouttheirchildhood,some

throughconnectionstosynagoguesanddayschools,andsomethroughcamp,youthgroup

andfamily.Thetemplateusedfortheseinterviewscanbefoundintheappendix.

Caveats:

Ifinditimportanttonoteherethattherearemanyaspectsofthisstudythatcould

haveskewedmyfindings.First,itisimportanttonotethatBrandeisUniversityisacampus

knownforitscommitmenttoJewishlearningandexperience.Therefore,asstudentsor

employeesoftheuniversity,itisprobablethattheseindividualsaremoreconnectedto

theirJudaismthanthosewhodonotaffiliatewithsuchauniversity.Furthermore,thefact

thateveryoneinterviewedhas,orisintheprocessofgetting,atleastabachelor’sdegree

56

showsthisstudyisskewedtowardsaneducatedandprivilegedsub-setoftheJewish

community.

Participantsintheseinterviewseitherrespondedtoaflyerdisplayedaround

campus,orwerereferredbyafriendwhorespondedtooneoftheseflyers.Theflyer,

attachedasAppendixB,couldhavespecificallyattractedthosehadapredispositionforthe

topic,andthereforemighthavemorepassionateresponsesthanothersmighthave,

especiallyconsideringthatIdidnotprovideanyincentiveforparticipating.Finally,it

shouldbenotedthatthisisafairlysmallsamplesize,onethatmightnotexpertlyrepresent

theentirepopulation’sopinionsonthetopic.

Findings:

Ipresentthreemainfindingsfrommyinterviews:(1)Rugratshadalasting

impressiononmyparticipants,asofthetwenty-fiveinterviewsIconductedaboutthe

participants’relationshipwithtelevisionandtheirJewishidentity,allbutthree

respondentsnotedRugratsasanexampleofJewishmediafromtheirchildhood.(2)The

JewishholidayspecialshadmoreimpactonJewishparticipantsthannon-Jewishthemed

episodes,asabouthalfoftheparticipantswereabletorecallminutedetailsfromthe

Jewishholidayspecials,yetlittleabouttheeverydaylifeofthecharacters.(3)Therewasno

significantdifferenceinwaychildrenofintermarriageandin-marriagerelatedtothe

material,asnoneoftheintervieweesknewthatthePicklesfamilywasintermarried.

Ofthetwenty-fiveinterviewsubjects,onlythreedidnotmentionRugratswhen

presentedwiththequestion,“WhenyouthinkofJewishcharactersandshows,whoand

whatdoyouthinkof?”This22-3majorityprovidesinsighttotheimpactRugratshadon

57

thispopulation.Withoutcoaxingmanyrespondentsprovidedasentimentsimilartothe

followingone,providedbya22yearoldoriginallyfromtheBostonarea,“Oh,Ihadthe

orangeVHStapesforthePassoverandChanukahepisodesofRugrats.MysisterandI

watchedthemabunch.”Fiverespondentsspecificallyalludedtotheorangenatureofthe

RugratsVHStapes,thecolorofallVHStapesreleasedbyNickelodeonasopposedtothe

classicblacktape.Otherrespondentsrecalledtheirlovefortheseepisodesorsimply

shared,“I’mprettysuretheRugratswereJewish,IwatchedalotofRugrats.”

ThethreerespondentsthatdidnotdiscussRugratsallclassifiedtheirupbringingas

“Orthodox”andnotedthattheirchildhoodhomedidnothavecabletelevision.Asaresult,

theseindividualsdidnothavetheabilitytowatchRugrats,ashowthatairedon

Nickelodeon,withintheirownhome.Onerespondent,atwenty-eightyearoldmale

originallyfromtheBaltimorearea,expressedhislackofconnectiontotelevisiongrowing

up,duetohislackofexposuretoshowshecouldrelateto.Herecalledbeingthemost

engrossedwithMightyMorphinPowerRangers,andthewayhisobsessionwiththe

superheroshowgrewoncehelearnedthatthecreator,HaimSabanwasIsraeli.His

televisionhabitsbecomemuchmorepronouncedashegrewolderandhadautonomyover

whichshowshewatched.HefoundhimselfwatchingshowssuchasSrugimandTheBig

BangTheory,whichhadmanyJewishcharacters.Whenaskedwhyhechosethoseshowshe

responded,“WhenthereareJewishcharactersit’ssomucheasiertobondwiththemandI

caremoreabouttheirstories…there’safeelingofkinship.”Thisrespondent’sfeelings

mightnotcorrelatedirectlytoapositiveassociationwithRugrats,butimpliesalarger

themesurroundingtheimportantroleJewishtelevisioncharactersplayforJewish

individuals.

58

OfthosewhorecalledtheRugratsasaJewishTVshowoftheirchildhood,itwas

strikinghowmuchtheholidayspecialscameupinconversation.Whenproddedtodiscuss

whattheyrememberedfromtheshow,mostrespondentsimmediatelydiscussedthe

humorofeveryonebeingstuckintheattic,orthesignificanceofhavingaChanukah

episodetowatch.However,detailsregardingcharactersthatwerenotpresentinthese

episodes,suchasthefamilydogSpike,werenotonesthattherespondentscouldquickly

recall.One19yearoldfromFloridasaid,“Itwasreallycoolthattheywenttosynagogue

likeIdidandthattheyhadoldgrandparentswhofoughtandspokeinYiddishsometimes.”

ItisalsoimportanttonotethatnotallrespondentsrememberrelatingsowelltotheJewish

natureofthisshow.One22yearoldfromtheNewYorkareawhowenttoaConservative

JewishdayschoolandwaswelleducatedfromayoungagerecallswatchingtheARugrats

Chanukahatperhapssevenoreightyearsold,“TheirJewishidentitywasmuchdifferent

thanmine–theystruggledwithitbut[those]aspect[s]ofitwerelike‘duh’tome.”Tothis

respondent,aself-definedmemberoftheJewishelite,theaspectofJudaismthespecial

sharedweretoosimplistictoberelatable.

Overall,Icouldnotdetermineadifferenceinthewaychildrenofintermarriageand

childrenofinmarriedfamiliesrespondedintheirinterviews.Acrosstheboard,

intervieweeswereexcitedtospeakabouttheirJewishupbringing.Thismightbebecause

allofmyrespondentsself-identifiedasJewish,regardlessoftheirfamilybackground,soit

couldbearguedthattheseindividualsdidnotgrowupas“typicalchildrenof

intermarriage”might.Noneoftherespondentsexpressedhavinganyknowledgethat

Picklesfamilywasintermarried.Whenaskedwhytheythoughtitwasnotontheirradar,

manysuspectedthattheyweretooyoungtopickuponthataspect.Onerespondent,a31

59

yearold,originallyfromMilwaukeewastroubledbymyquestion,stating,“Ialwaysknow

whenpeople[onTV]areJewish,butIdon’tthinkIpayattentiontotheaspectsthatsome

mightsaymakethem‘lessJewish’ora‘badJew’orsomethinglikethat.”Itseemedlikethe

positiveassociationswiththeserieswereeasilyavailabletotheseviewersasyoungpeople,

yetamorenuancedunderstandingwasnotaccessible.

TheculturalanalysisIprovidedinthefirstfivechaptersofthisvolumereference

theuniquecommentaryRugratsprovidesonintermarriedJewishlifeinthe1990s.Priorto

myinterviews,myhypothesiswasthattherewouldbeasignificantdifferencebetweenthe

waychildrenofin-marriageandintermarriagerespondedtothismaterial.However,with

theaspectofintermarriagehavinggoneunnoticedbytheindividualsIinterviewed,

regardlessoftheirreligiousupbringing,ithasbecomeapparentthatmyhypothesiswas

incorrect.Instead,myfindingsseemtohaveprovidedamorepowerfulconclusion.Ibelieve

thatthefactthatthePicklesfamilywasableto“read”asanin-marriedfamilyshowsthat

thedistinctionbetweencertainin-marriedfamiliesandcertainintermarriedfamiliesisnot

actuallythatsignificant.“ARugratsPassover”and“ARugratsChanukah”representa

JudaismthatisrelatableforawidevarietyofJewishaudiences.Asatelevisionshowfor

childrenitisnotsurprisingthattheculturalmarkersIanalyzeinearlierchaptersareeasily

overlookedbythetargetaudience.Thatbeingsaid,furtherresearchintotheseparticipants’

parentsandtheirreasoningforencouragingthisprogramfortheirchildrencouldleadtoa

differentresult.

60

Conclusion

InIntroducingMediaStudies:AGraphicGuideZiauddinSardarprovidestheneeds

thathebelievesmediafillsforhumanbeings.Oneofthemanyneedsheprovidesis

“personalidentity.”78Heexpandsupontheideabystatingthatthroughmediaeachofus

hastheabilityto,“assessandlocateourownselvesagainstthesocialworld.”Igrewupina

householdwheretheTVwasalwaysonandIamnotashamedtoadmitthat,eveninthis

workofscholarship.Ineverviewedtelevisionasanimpedimenttomylearningor

development.Instead,Isawitastheveryopposite.Everynightduringdinnermyfamilysat

downtowatchJeopardy!together,fromwhichIlearnedtangibleknowledge.Everyweek

wealsosatdowntolearnmorallessonsfromshowssuchas7thHeavenandBoyMeets

World.Inmymostformativeyears,whenIlearnedwhoIwasandwhoIwasn’t,myfamily’s

fourtelevisionsweregatewaystoaworldthatrepresentedpeoplejustlikeme,andthose

whocouldnotbemoredifferent.AlthoughIlearnedandgrewfromexposuretomany

differentkindsofprograms,therewereveryfewexpressionsofcharactersthatIcould

pointtoandsay,“Hey,that’skindoflikeme!”butRugratswasoneofthoseexamples.

DidthePicklesfamilyexactlymirrormine?No.Thedifferencesarevast.Igrewup

withtwooldersisters,IwasactivelyinvolvedinaConservativesynagogueandreligion

playedagreaterroleinmylifethaninTommy’s.Mygrandparentsweren’tonlyoldJews

78Sardar,Ziauddin.IntroducingMediaStudies,AGraphicGuide.London:IconBooks,2012.

61

whobickered,butsurvivorsoftheHolocaust.Butthosedifferencesdidnotmatter.What

matteredtomewasthattherewasaJewishfamilyonTVwhowasmorelikemeandless

likeeveryoneelse.TheywerelesslikeallofmyChristianfriendsatmypublicschool,and

lesslikealloftheJewishpeopleIknew,whohadtwoJewishparentsandnoquestionof

whotheywere.RugratsmademefeelspecialandrelevanttotheJewishdiscourseinatruly

positiveway.Studyingtheshowasanadult,withmuchmorelifeexperience,and

understandingofthesubjectmatter,Ifoundmyselfappreciatingtheseriesevenmore.

Overall,RugratsshareswithJewishfamiliesthatrememberingourheritageandtheaspects

thatunitedusasaJewishpeopleismoreimportantthantheaspectsthatdivideus.

Ultimately,Ihopethekeyaspectofmyresearchthatstandsoutisthedecisiontonotclose

the…door,tobeopentothisinterpretationofwhatJudaismis,andtherelevanceitstillhas.

MyresearchsuggestedthatJewishindividualswhogrewupinthe1990’sassociate

RugratswiththeJewishmediatheyarefamiliarwith.Myanalysisofthisseriesprovides

reasoningtoarguethattheserieshadmanynuancedelementsthatmadeitarelatableand

compellingpieceoftheJewishtelevisioncannon.Ibelievethatthisuniqueseriesshouldbe

madeavailablebroadlytoJewishchildrenandfamiliesasanaidtotheirJewisheducation

andJewishidentitybuilding,astheshowaccuratelyportraysnotonlythestoriesofthese

holidays,buttheritualpracticesassociatedwiththem.

MyinvestigationofRugratswasbynomeanscomprehensive.Uponcompletionof

eachchapterIthoughtofthemyriadofotherissuesandthemestodiscuss,anditis

unfortunatethisstudyonlyallowedforayearofresearchanddiscovery.Furtherresearch

canandshouldcommenceasquestionsstillremain.Howdonon-Jewishaudiencesrelateto

thismaterial?Howdoparentsfeelaboutthismaterial?Howcanitbeusedinan

62

educationalsetting?Coulditbeutilizedforinclusionofintermarriedfamilies?Arethere

individualswhoreceivedtheireducationontheseholidayssolelyfromwatchingthese

episodes?Allscholarshipprovidesnotonlycompellinganswers,butalsomorecompelling

questions.

63

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Kotler-Berkowitz,Laurence,StevenM.Cohen,JonathonAment,VivianKlaff,FrankMott,andDanyellePeckerman-Neuman.(2004).TheNationalJewishPopulationSurvey2000-01:Strength,challengeanddiversityintheAmericanJewishpopulation.McGinity,Keren.MarryingOut:JewishMen,IntermarriageandFatherhood.Bloomington:IndianaUniversityPress,2014.McGinity,Keren.StillJewish:AHistoryofWomenandIntermarriageinAmerica.NewYork:NewYorkUniversityPress,2009.Miller,Toby.TelevisionStudies:TheBasics.NewYork:Routledge,2010."PressRelease-NickelodeonAssuresADLItWillNeverRunCharacterorSpecificComicStripOffensivetoJewsAgain."20Oct.1998.Web.10Mar.2016.Rugrats.“ARugratsChanukah”December4,1996.Rugrats.“ARugratsPassover”April13,1995.Rugrats.“ChuckieGetsSkunked”December2,1992.Rugrats.“TheSantaExperience”December6,1992.Rugrats.“Tommy’sFirstBirthday”August11,1991.Sardar,Ziauddin.IntroducingMediaStudies,AGraphicGuide.London:IconBooks,2012.Sarna,JonathanD.AmericanJudaism:AHistory.NewHaven:YaleUP,2004.Print.Schmidt,LeighEric.RestlessSouls:TheMakingofAmericanSpirituality.SanFrancisco:HarperSanFrancisco,2005.Print.Thompson,Jennifer.JewishonTheirOwnTerms.NewBrunswick:RutgersUniversityPress,2014.Wuthnow,Robert.AfterHeaven:SpiritualityinAmericaSincethe1950s.UniversityofCaliforniaPress,1998.Zurawik,David.TheJewsofPrimeTime.Lebanon:UniversityPressofNewEngland,2003.

65

AppendixA

Name:

DateofInterview:

Durationofinterview:

Age:

PlaceofGrowingup:

• Purpose:Thisinterviewisintegraltotheformationofmymasters’thesis.IamlookingtounderstandhowouridentityasJewsisshapedbytheJewsportrayedthroughthemediaduringourchildhood.Thepurposeofthisparticularinterviewistoobtainsomebasicinformationaboutyourupbringing,yourcurrentidentityandwhatmediainfluenceshadthegreatestimpactonyourchildhood.

• Confidentiality:Yourviewswillbecombinedwiththoseofothers.Nothingwillbereportedthatidentifiesanindividual.Wedonotusenamesofindividualsinanyofourreports.Anythingthatcannotbemaskedinthiswayisnotreported.IwillbetakingnotesthroughouttoassurethatIaccuratelycaptureyourviews.Thenotesareforthepurposesofthestudyonlyandwillnotbesharedwithanyoneoutsideofmyfacultyadvisors.(Givethemthatformtosign)

• Outline:We’regoingtocoverthreetopics:(1)yourJewishupbringing,(2)howyouclassifyyourcurrentJewishidentity(3)theJewishmediainfluencesyoucanrecallofyourchildhood.

Questions:

JewishUpbringing

A. Howwouldyoucharacterizeyourhomeintermsof“Jewishness”?[Probes:ArebothofyourparentsJewish?Whatwereritualsfollowedinyourhousehold?Whatdenomination,ifany,didyouaffiliatewith?]

B. Howdidyoufeelaboutyour“Jewishness”asachild?[Probes:DidyouenjoytheJewishactivitiesyoutookpartin?WhatarefondmemoriesyouassociatewithJudaismandyourchildhood]

CurrentJewishIdentity

A. HowwouldyouclassifyyourcurrentrelationshipwithJudaism?[Probes:Whatorganizationsareyouinvolvedin?WhataspectsofyourdailylifeareJewish?]

66

MediaandJewishness

A. WhatwereyourfavoriteTVshowsandcharactersasachild?

B. Werethesecharactersyourelatedtoonapersonallevel?Whyorwhynot?[Probes:didtheysharepersonalitytraits?Religiousbeliefs?Race?Gender?]

C. WhenyouthinkofJewishcharactersandshows,whoandwhatdoyouthinkof?Didyourelatetothem?Doesanythingstandout?

67

AppendixB

Do you have a favorite

Jewish TV Character?

Are you willing to help a fellow student with research?

How do Jewish themes in the media affect the

Jewish identities of children?

I need your help to figure that out!

Please consider donating your time...

to help me gather information for my thesis research!

Contact:

Teri McGuire

Expected MA/MA: 2016

Hornstein Jewish Professional Leadership Program

Near Eastern and Judaic Studies Department

tmcguire@brandeis.edu

(917) 613 - 6955

If you have any questions about your rights as a research subject, please contact the Brandeis Institutional Review Board at irb@brandeis.edu or 781­736­8133.