Throughout human history, cooking has held a fundamental place, playing a key role in the development of society.
In pre-civilizational conditions, food was not just a means of survival, but also an important component of the mythological thinking of early humans. The processes of hunting, preparing, and consuming food were often accompanied by pagan rituals that reflected a belief in supernatural forces. Shared meals became a sacred act, symbolizing unity with nature and the spirits of ancestors. This also contributed to the formation of the first social connections, namely tribal ones.
1 Later, humanity mastered agriculture, which marked a crucial stage in history. The transition from hunting to farming and a settled lifestyle allowed for the accumulation of food supplies, serving as the foundation for the first civilizations. These changes impacted not only the organization of society but also cooking itself, which began to evolve and become more complex.
Furthermore, humanity itself began to transform. During the process of evolution, the digestive system adapted to the consumption of cooked food, making this method the primary one. Thus, cooking not only ensured survival but also facilitated the biological, social, and cultural transformation of mankind.
2 However, while initially people ate to survive, in ancient times, the Greek physician Hippocrates stated: “We are what we eat.” In these words, the conceptual meaning was established that food not only sustains life but also shapes our bodies, influencing our minds and spirits. Since ancient times, a certain balance has been affirmed that needs to be maintained in food.
Despite the fact that people evolved and a whole group was no longer required for food gathering, the act of eating was still mostly accompanied by gatherings of people.
This can easily be traced in historical retrospect. For example, this idea is reflected in Plato's dialogue "The Symposium," where food becomes not just a reason for consumption but also a platform for philosophical discussions. In the Middle Ages, food also united people, but religious rituals were added to this.
3 During the Enlightenment, food was also a tool for establishing new social connections. However, during that period, the perception of food changed, and in France, refined cuisine began to form, along with the emergence of the term – etiquette.
Food as Collective Memory
Accordingly, throughout human history, cooking has played the role of not just a practical survival tool but also an important cultural phenomenon that unites generations and shapes the identity of society. It carries memory, values, symbols, and taboos that are transmitted through recipes, traditions, and experiences. Food becomes a conduit for collective and individual memory, defining not only gastronomic but also social and cultural contexts of human existence.
4 With the invention of the printing press by Johannes Gutenberg in the 15th century, humanity gained the ability to document recipes, traditions, and cultural practices. Cooking, which had previously been passed down primarily orally, gradually transformed into a written heritage.
5 However, oral and written records were not the only means of transmission, as food was also conveyed through imagery. For example, Leonardo da Vinci's fresco "The Last Supper" is not only a religious scene but also a symbolic act that embodies unity through a meal.
6 Ukrainian cuisine is also embedded in oral traditions. Folk songs, proverbs, and sayings often contain references to feasts and culinary rituals, highlighting the significance of food in social and cultural life. Such oral traditions laid the foundation for the literary Ukrainian language, which was systematically utilized for the first time by Ivan Kotliarevskyi in "Eneida." His work serves as a kind of "encyclopedia" of Ukrainian life, where food becomes an integral part of identity. In "Eneida," Kotliarevskyi mentions nearly 175 diverse recipes.
Thus, cooking has always held a special place in the life of the Ukrainian nation, but during holidays, it became something more than just food preparation. Culinary traditions were particularly revered at Christmas, where the festive table necessarily included kutya as a symbol of spirituality and connection with ancestors, along with varenyky, borscht, holodets, and many other dishes.
Assimilation of Ukrainian Cuisine during the Soviet Period
Indeed, for centuries, Ukrainian lands became arenas of conflicts and cultural influences. The territory of our country attracted many states and empires due to its strategic location, fertile lands, and rich natural resources. Therefore, at various periods in history, Ukrainian lands were part of states such as the Polish and Hungarian kingdoms, the Grand Duchy of Lithuania, the Moldavian and Moscow principalities, the Golden Horde, and the Crimean Khanate. This led to a partial blending of cultures, including gastronomic traditions, yet Ukrainian cuisine managed to preserve its uniqueness.
7 However, it was during the Soviet period that Ukrainian identity, particularly through cuisine, was not just mixed but purposefully erased and suppressed. The policy of unification imposed by the Soviet authorities aimed to create a new, unified Soviet culture, in which national traditions were to be displaced. This process was often accompanied by the replacement of sacred and symbolically significant elements of Ukrainian cuisine with standard dishes of the "Soviet table."
8 In the 20th century, the establishment of factory kitchens and mass dining halls became widespread. This aligns with Michel Foucault's concept, which describes the establishment of such institutions as a characteristic feature of disciplinary society. Therefore, similar processes occurred in other countries, reflecting the industrial states' desire for standardization and efficient resource management.
However, in the Soviet Union, these measures were distinct. Unification here not only blurred the boundaries between regions but also displaced cultural codes embedded in gastronomy. Promoting ideals of equality, the union viewed the diversity of national cultures as an obstacle to building a "new Soviet society." Consequently, Ukrainian cuisine fell under the influence of this oppressive system. Regional culinary traditions of our lands were altered and replaced with standardized menus reflecting Soviet logic.
9 Various methods were employed for the assimilation of Ukrainian gastronomy. In the 1920s, a process of nationalization occurred, with communists taking control of food production and distribution. It was during this period that the first state dining halls and factories were established, offering standardized dishes for "Soviet people." In the 1930s, the process of uniformity intensified with collectivization (the establishment of collective farms) and the mass famine of 1932-1933. The war and post-war years were characterized by complete state control over food. Then came years of illusory liberalization, while the system of public catering was strengthened.
0 During this time, some sacred products began to be replaced with others – Olivier salad, herring under a fur coat, vinaigrette. These dishes became new symbols of holidays and an integral part of the traditional "Soviet table." Thus, canned peas, margarine, and mayonnaise emerged – ingredients that were mass-produced and became more accessible than traditional ones. The national cuisine was dismissed and presented as archaic, complex, and bourgeois. In place of traditions came "simple and rational" recipes, which supposedly symbolized the progress of "Soviet society." The characteristics of "simplicity" and "prestige" of new ingredients were added to the notion of "deficiency" – this term marked the beginning of the creation of artificial demand.
1 Moreover, in 1932, the Soviet Union introduced a "fish day" every Thursday. This initiative was implemented to replace meat products, which were then in short supply. The "fish day" was either canceled or reinstated depending on the economic situation and availability of meat products. It served as a universal solution aimed at justifying shortages and directing the dietary habits of the population in the desired direction. With the collapse of the Soviet Union, the hungry 1990s began to take their toll. All of this together formed new habits and a certain stereotype of eating behavior.
2 Thus, the cult elements of Soviet gastronomy were deliberately replacing traditional dishes, minimizing their symbolic value. Centuries-old rituals and beliefs embedded in Ukrainian cuisine were being destroyed. Soviet policy intentionally sought to eliminate this egregore – the collective energy that historically united Ukrainians. The replacement of sacred dishes like borscht, varenyky, or kutya with standardized ones undermined the meaningful context in which these recipes existed. Food ceased to be a cultural bridge between generations and transformed into a depersonalized product of mass production. The dishes offered by Soviet cuisine were associated with success and prosperity, artificially tying individuals to the state's ideology.
3 However, despite the pressure, Ukrainian cuisine managed to survive, becoming a symbol of resistance. Borscht, varenyky, and kutya continued to be prepared in family circles, and their recipes were passed down from generation to generation. These dishes not only remained on the tables of Ukrainians but also became acts of cultural protest, a kind of affirmation of identity amidst Soviet monism.
Analyzing the impact of communism on Ukrainian gastronomy, one can see how politics and ideology interfered with cultural heritage, attempting to transform it. Yet, even under the pressure of assimilation, traditional dishes continued to embody the rich history and uniqueness