Category Archives: Offbeat places

Famous in its day: the Public Natatorium

Sometimes a brilliant idea hits you, but then you wake up the next day and see why it won’t work. But other times you don’t see why it won’t work until much, much later – after you’ve lost a lot of money.

That’s what seems to have happened with John and Margaret Garlic’s plan to turn a 19th-century public bathhouse in Milwaukee into a restaurant with dolphin shows. The future looked bright when they bought the building from the city for a mere $4,000, but then things became more complicated.

They hoped to open the restaurant one year after their January 1978 purchase, but the actual opening date was delayed by a year by city regulations, trade unions, and late equipment deliveries. Gutting the building and reconstructing the interior purportedly cost upwards of $800,000. And then there were unexpectedly high costs of leasing dolphins and providing for their care and feeding, as well as for federal inspections and trainers’ salaries.

It was not the Garlic’s first foray into the food and restaurant business. Around 1976 they had opened J. J. Garlic’s, a casual restaurant that soon gained popularity in Milwaukee for its cheese fondue, soups, burgers, and jumbo shrimp. Around 1973 the Garlics had pioneered the industrial production of the now-ubiquitous gyro cone, beef and lamb scraps blended and pressed into a Spam-like substance supplied to concessionaires, roadside carts, and restaurant operators.

But then in 1978 J. J. Garlic’s received a devastating review by none other than the celebrated writer Herbert Kubly who wrote restaurant reviews for The Milwaukee Journal from 1970 to 1984. According to G&G Enterprises, Ltd., the official owner of Garlic’s, the review caused a 25% drop in business, amounting to a loss of half a million dollars.

As it happened, the menu at the Public Natatorium – as the new 1979 restaurant was named — borrowed heavily from J. J. Garlic’s. This was especially the case on the Natatorium’s “gourmet” second level where prices ran considerably higher than on the lower level.

While the lower-level menu had sandwiches in the $4 to $5 range, the upper level was meant to provide an elegant dining experience, with chilled golden salad forks, marble-topped tables, and a parchment-like menu. Yet even the lower level was deemed too expensive by some Milwaukeeans. A review that appeared shortly after the opening pointed to skimpy servings such as the Peel & Dip Shrimp at $7.50 which a reviewer described as “five small shrimp . . . with cocktail sauce, a slice of lemon and a lot of ice.” The writer also grumbled about a $1 entrance fee assessed on all customers.

Nonetheless, the Public Natatorium became a must for tourists attracted by the dolphin shows and as far as I can tell did reasonably well overall. At some point after its opening, G&G Enterprises opened a third place with the characteristically jocular 1970s name Fried Eggs & Tootsies, aka F.E.A.T.S. Located near the Milwaukee campus of the state university, F.E.A.T.S. was mostly a drinking spot with bands.

Still, the fine dining concept at the Public Natatorium showed signs of consumer resistance. A 1980 review in a Racine WI paper titled “Taking a bath at the Natatorium” was extremely negative. It described in great detail how, despite high prices, the wine glasses were dirty as were some raw appetizer mushrooms, while several main dishes were submerged in thick, tasteless sauces. The reviewer also cited a shrimp dish that “reeked of the freezer.” He found a small loaf of warm bread the best food served to his table. A 1982 Los Angeles Times story about places to visit in Milwaukee advised visitors to take the children there for the dolphin show but “certainly don’t go for the food, which is mediocre.”

It’s likely that the Natatorium was not doing too well by 1983, the year in which G&G Enterprises filed a $1.1 million lawsuit against The Milwaukee Journal for the 1978 Kubly review of J. J. Garlic’s and to forestall a forthcoming review of the Natatorium by Kubly which they believed would be negative. The suit, which went nowhere, claimed that the paper, an editor, and Kubly were “engaged in a conspiracy to put plaintiff out of business with yet another defamatory article.”

Kubly’s review came out anyway and was indeed negative, detailing slow service, cold food, and a high degree of inept pretentiousness. He included inauspicious quotations from the menu such as “Wild Boar Chasseur, cousin of the domestic sow” and “Hippopotamus Bordelaise, chewier than beef.” What was appealing about Lion le Blanc, Buffalo Navajo, or Veal Chop Andrea Doria (“once served on the famous ship that had the unfortunate collision”)? Kubly must have recognized some of the same dishes he had been served at J. J. Garlic’s, namely the cold fondue (“incorrigible, starch-laden, over salted”), cold consomme (“contained tough bits of meat, a few peas and carrot lumps”), and baked potatoes (“cold and had an unappetizing scorched taste”). A lengthy two and a half hours after arriving, he and his companions made their way out of the then-empty restaurant as the staff brought out a cake – which they took home in its Pepperidge Farm box supplied by the waitress.

The following year John Garlic announced he would sell J. J. Garlic’s and F.E.A.T.S. and move to Florida, while The Public Natatorium would remain open under a manager. But that didn’t last long. By January 1985 the remaining dolphin, Soda, was in peril due to a heating breakdown. A bankruptcy judge ordered that he and two sea lions be sold immediately as part of the restaurant’s liquidation proceedings.

© Jan Whitaker, 2017

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Filed under atmosphere, food, guides & reviews, menus, odd buildings, Offbeat places

Find of the day: Aladdin Studio Tiffin Room

It is a rare day when I find a tea room postcard that I don’t already own or that I strongly want to buy. The Aladdin Studio Tiffin Room is an exception, a wonderful discovery.

The story of the Aladdin Studio and its owners, Hattie and Minnie Mooser [pictured seated on the postcard], turns out to be quite fascinating. The senior Moosers, the sisters’ parents, were German Jews who were part of the 1840s-1860s immigration, and who evidently inspired their four children to take up rather daring careers in the entertainment industry.

The San Francisco tea room combined many functions. In the daytime it was a fairly conventional tea room with lunch and afternoon tea, hosting women’s groups, bridal parties, and card parties. Patrons could also have their palms read by a “seeress” named Mme. Rabbas, learn to play mah-jongg, dance, take Charleston and St. Louis Hop lessons, and buy hats, batiks, and lingerie in the gift shop. In the evening, visiting performers from stage and screen offered entertainment or simply gathered there for dinner.

The Aladdin employed African American women cooks and young women from San Francisco’s Asian community as servers. The decor had a Chinese theme with lanterns and dragons, but the cuisine was strictly American. The photo postcard above shows the two sisters ca. 1927/1928, sitting under what I believe was used as the tea room’s “stage.”

It opened on Sutter Street, its main location, in 1920, after having spent several years as part tea room and part children’s theater on Post Street. In 1925 it proclaimed itself a “Nite Club” of the sort found in NYC, Paris, and London, despite the fact that it was Prohibition and no alcoholic beverages were sold, nor even allowed on the premises. Increasing competition with bootleg places was identified as the reason for the Aladdin’s closure in 1929.

Years after its closing, in 1941, the San Francisco Chronicle’s Herb Caen saluted the Aladdin, writing, “When THE spot-around-town for celebrities was the Aladdin Studios run by Hattie and Minnie Mooser, the jernt was for performers and their pals only, and man the shows they used to put on are still being gabbed about.”

Their main attraction was the celebrities who dropped by the Aladdin Studio. Hattie and Minnie were well connected to the entertainment world, since their brother George Mooser, as well as their late brother Leon, were tightly enmeshed in it as producers whose careers were anchored in Shanghai and New York City. In addition to bringing Chinese entertainers to the U.S., the brothers organized Western entertainments, such as circuses, in China. And they also brokered film distribution deals and a lawsuit against piracy in Asia for California motion picture studios.

As a result of their connections – and Hattie’s and Minnie’s skill as hostesses – many show business celebrities visited the Aladdin, among them Houdini, Douglas Fairbanks, and the Marx brothers.

Although the never-married sisters had other occupations to fall back on such as stenography and other secretarial services, they continued serving as hostesses in other clubs after the Aladdin Studio closed, among them the Beach Chalet in Golden Gate Park and the Club Trouville at the old Aladdin location. In 1931 they opened a new place, modeled on the Aladdin Studio but called Aladdin Tavern, on Van Ness Avenue. Now in their 50s [(l) Hattie and (r) Minnie in 1936], though still referred to by the columnists as “the delightful Mooser girls,” they could not make a go of it.

In 1965, a reporter found the sisters, now in their 90s, living in Daly City CA and reflecting about their friendship with Harry Houdini.

I’d love to find the Aladdin’s guest book, which Hattie and Minnie claimed contained “the signatures of practically all the ‘tops’ of stage, screen and radio.”

© Jan Whitaker, 2017

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Filed under alternative restaurants, atmosphere, night clubs, Offbeat places, proprietors & careers, tea shops, women

Reading the tea leaves

Although “gypsy” tea rooms could be found in the 1920s, and occasionally even now, their heyday was in the 1930s Depression.

They represented a degree of degeneration of the tea room concept in that they built their allure on tea leaf reading as much as – or more than — food. The menus in some of them consisted simply of a sandwich, piece of cake, and cup of tea, typically costing 50 cents. A drug store in New Orleans reduced the menu to a toasted sandwich and tea for the low price of 15 cents.

Gypsy tea rooms were often located on the second or third floor of a building, reducing the rent burden. Downtown shopping districts were popular places to attract customers, with about twenty near NYC stores located in the 30s between 6th and 7th Avenues. Los Angeles had a Gypsy Tea Room across the street from Bullock’s department store, while Omaha’s Gypsy Tea Shop, affiliated with another one in Council Bluffs IA, was across from the Brandeis store.

Times were hard, and Gypsy, Mystic, or Egyptian tea rooms, as they were known, offered a diversion from the concerns of the day and a way to prop up tottering businesses.

Usually it was all in fun. Gypsy tea rooms dressed waitresses in peasant costumes with bandana headdresses and adopted brilliant color schemes such as orange and black with yellow candles, and red tables and chairs. Such decor was a formula worked out by a New York City woman who by 1930 had opened 25 such places all over the country. Evidently after opening each one she sold it to a new owner.

Most customers, almost always women, saw the readings as light entertainment suitable for clubs and parties. Sometimes, though, an advertisement suggested that patrons’ reasons for having their tea leaves read were not so happy. A 1930 advertisement for the Mystic Tea Room, in Kansas City MO, asked “Have You Worries? Financial, domestic or otherwise? Our gifted readers will help you solve your problems.”

Many tea leaf readers had names suggesting they were “real gypsies” but that is unlikely, despite the Madame Zitas, Estellas, and Levestas. In fact, the reason that tea rooms advertised free readings was because many states and cities had laws prohibiting payment for fortune telling so as to keep genuine gypsies from settling there. A Texas law of 1909 declared “all companies of Gypsies” who supported themselves by telling fortunes would be punished as vagrants.

New York state passed a law in 1917 that made fortune telling in New York City illegal. In the 1930s police conducted raids of tea rooms advertising tea leaf readings. The raids did little to reduce their ranks and tea rooms continued to announce readings. A “gypsy princess” on site was an undeniable attraction — “Something New, Something Different,” according to an advertisement for Harlem’s Flamingo Grill and Tea Room on 7th Avenue.

In 1936 an attempt was made to organize tea leaf readers but it didn’t seem to amount to much. Members of the National Association of Fortune Tellers were required to be “scientific predictors,” just as good at forecasting as Wall Street brokers. The group’s organizer said she wanted to professionalize fortune telling. Because 32 states had laws against it, she said, tea room readers were forced to work for tips only, to the benefit of tea room owners.

Tea leaf readers seemed to move around quite a bit, perhaps because tea room proprietors wanted to keep things interesting. It was supposed to generate excitement when a “seer” from abroad or a larger city visited a small town tea room. A male clairvoyant such as Pandit Acharjya of Benares, India, was bound to enliven the atmosphere at the Gypsy Tea Room in New Orleans in 1930. And to the River Lane Gardens in Jefferson City MO, even the week-long appearance of “Miss Ann Brim of St. Louis, Famous Reader of Cards and Tea Leaves” was worth billing as a major attraction.

In Boston, the Tremont Tea Room has been doing business in sandwiches and tea leaf readings since 1936. Proving, as if proof is needed, that no “restaurant” concept ever totally dies away.

© Jan Whitaker, 2017

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Filed under alternative restaurants, atmosphere, decor, Offbeat places, restaurant controversies, tea shops, uniforms & costumes, women

Tea-less tea rooms

Tearooms thrived during national Prohibition when they didn’t have to compete with eating places serving more spirited beverages. With their delicate china, tiny portions, female clientele – and tea — they had a reputation for being too genteel, too precious, and too proper.

Since the Victorian era, it had been well established that respectable women didn’t drink alcohol, except maybe a little wine at dinner parties in the home. Never in public.

As with anything that is ever so proper, of course, skeptical watchdogs took their posts to keep a close eye on tea rooms from the beginning, not entirely trusting women out on their own. In 1912 the New York Times ran a story in which it was alleged that society women could and did enjoy whiskey, gin, and vodka in six out of eighteen Manhattan tea rooms visited. Though liquor selling was not illegal at this time, the tea rooms were not licensed to sell it. [Pergola Tea Room shown above]

I wonder: Could it be possible that places such as Vanity Fair and Mary Elizabeth’s, both in business in 1912, slipped forbidden drinks to their elite patrons? Perhaps “The Scotch Tea Room” implied a different meaning than I thought.

Some years later, with liquor now illegal, New York City’s law-breaking tea rooms spread across town. To all appearances, though, police were harder on avant-garde “bohemian” tea rooms than they had been on bourgeois society’s unlicensed haunts. In the 1920s, Greenwich Village places such as the Black Parrot, the Blue Bird, and the Witch Cat were easy targets.

New York City was scarcely the only city with liquored-up tea rooms. The Moulin Rouge in Baltimore, the Welcome Tea Room in Long Branch NJ, even the Lady Ann Cavendish Tea Room in the upscale Wilshire District of Los Angeles where society women sipped, were all found serving cocktails.

In 1923 the trade magazine Tea Room and Gift Shop felt compelled to state that although a New Jersey tea room proprietor had recently been fined $1,000 for selling liquor, “the percentage [of tea rooms] doing this is very small – in fact we feel certain that none of the better class are violating the law.” Mostly, but not entirely, true.

Pictured here is former star of the musical theater, May Yohe, in 1926, two years after liquor was found in her Marlow NH tea room, The Blue Diamond. How her fortunes had declined. The tea room was named after the Hope diamond, which she had once possessed (by virtue of marriage).

As the 1920s wore on, many of the tea rooms that were found violating the law seemed to be tea rooms in name only. It certainly sounds suspicious that The Chimney Corner, in Scotch Plains NJ, was destroyed by fire only a few days after its two proprietors – both men – were arrested in a raid. Based on an advertisement in 1921, it may have originally been a legitimate tea room.

Other places, often run and patronized by men, that offered drugs and prostitutes in addition to liquor, were not genuine tea rooms, no matter what they pretended. When the Raritan Township NJ police chief raided the Triangle Tea Room in unincorporated Potters NJ, he found seven male patrons, none drinking tea. When he happened to touch what he thought was a light switch a wall swung open revealing two nude young women who rather unconvincingly claimed to be the proprietors.

At the same time the police chief of Raritan Township was raiding criminally inclined tea rooms, his counterpart in Union Township NJ was investing in one. He was arrested in 1929 and charged with being a partner with two other men in a disorderly house. Called The Blue Lantern (a name which, coincidentally, is in the title of my book), it also provided patrons with liquor and a slot machine.

All in all, it’s not clear that running a tea room actually provided that much cover for illicit activity. Nor did the illegal booze and the raids do much to dent the reputation of tea rooms as feminine spaces where women gathered, played bridge, and ate fancy desserts. Once Prohibition ended in the early 1930s, a tamer form of tea room entertainment, fortune-telling, soared in popularity.

© Jan Whitaker, 2017

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Filed under Offbeat places, patrons, tea shops, women

Find of the day, almost

Over the weekend I went to Brimfield to see what the postcard dealers had to offer. As usual I was determined to come home with a “find.” But, no. The card that I thought might qualify turns out to be that of a tourist café in Montmartre that is enmeshed in dubious lore and still in business today just down the street from a Starbucks.

The Mère Catherine [Mother Catherine] looks so unpretentious on the ca. 1950s postcard that I wanted to believe it was a relatively unknown little café. I doubted I could learn much about it through research. However, instead I found many stories, most of them glorified puff pieces starting in the late 1920s.

The stories I rounded up are full of contradictions. Mère Catherine was established either in 1793 or in the 1830s. Mère Catherine herself was either the restaurant’s founder in 1793 and died in 1844 or she was the owner in 1939.

As I continued to search for Mère Catherine’s history the more confused I became. It appears that for much of its history Mère Catherine was more of a drinking place than the eating place it became in the 20th century. One article said it hosted impoverished singers who were allowed to bring food there to eat.

An image of the restaurant from 1897 shows the name then as Maison Catherine Lamothe. Might its founder have been the same Catherine La Mothe who was born in 1766 in Bourges, France? Or was there ever an actual Catherine Lamothe at all? An 1897 publication about Montmartre’s history suggested that Catherine and Lamothe were two different women, both wine merchants on Rue du Tertre once upon a time. After I read that I started to think I could make out a nearly invisible hyphen between the two names on the sign shown on the ca. 1897 photograph above. But maybe I was seeing things.

A brief mention of the restaurant at the end of the 19th century described it as an “ancient”, low-ceilinged cabaret that was popular with artists. The same paragraph reported that Mère Catherine left the business to her son who then sold it to someone else. At one point it was owned by a man nicknamed “Gros Guillaume.” In the late 1920s, when it was first publicized by newspaper columnists in the U.S., it was known as Chez Lemoine, and was popular for its billiards tables. [image] During the German occupation of World War II and into the 1960s it was owned by people named Meriguet.

The restaurant appeared in a 1928 Swedish film by the name of “Sin” (Synd), directed by Gustaf Molander who also directed Ingrid Bergman in Intermezzo. The two movies have remarkably similar plots. In Sin, Mère Catherine is living in the 1920s and running a Montmartre restaurant with the same checkered tablecloths as are visible in my newly acquired postcard. She tries to prevent a young playwright with a wife and daughter from falling for a femme fatale who seduces him while she is starring in his play. [see above]

In the end, I am skeptical of the legend of Mère Catherine, but don’t know what the real story is either.

At least I have one small consolation. The postcard I bought at Brimfield for $2 is being offered on e-Bay for 79 Euros ($86.80). But I’ll be surprised if it gets a bid at that price.

© Jan Whitaker, 2017

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Famous in its day: The Bakery

Louis Szathmary’s restaurant, The Bakery, opened in Chicago at a time when restaurant going in that city was not a very exciting proposition. Amidst the steak and potatoes of 1963, its pâté, bouillabaisse, Wiener schnitzel, and Viennese tortes stood out as exotic. Despite its storefront location in a run-down neighborhood – and no decor to speak of — the 25-seat neighborhood restaurant became an instant success. A little more than a year after it opened it was given a distinguished dining award by Holiday magazine. Reservations became hard to get.

The first review of The Bakery described it as a table d’hôte offering a set dinner that began with pâté, possibly followed by celery soup, shredded celery root salad with handmade mayonnaise, and Filet of Pike with Sauce Louis. By 1975 the number of entree choices for the then-$12 five-course dinner had extended to ten, with Beef Wellington and Roast Duckling with Cherry Glaze [pictured] among the most popular. Even as Beef Wellington lost its fashionability in the 1970s and 1980s, it continued as a Bakery mainstay. In 1989, as the restaurant was about to close, Szathmary said that although current food writers made fun of it, “they all raved about it once, and I know 50 percent of our sales after 26 years is still beef Wellington.”

Szathmary, who claimed a Ph.D. in psychology from the University of Budapest, had learned to cook in Hungary during WWII when he was conscripted into the Hungarian army. He arrived in the US in 1951, working as a chef in several institutional settings in the Northeast before moving to Chicago in 1960 to join Armour & Co. in product development. As executive chef at Armour he helped launch the company’s Continental Cuisine line of frozen entrees for the home and commercial market that came in polybags that could be immersed in boiling water and served.

Among the first eating places to serve entrees from Armour’s Continental Cuisine and American Fare lines were Holiday Inn motels and the Seagram Tower at Niagara Falls. Dishes available in the two lines included beef burgundy, chuck wagon beef stew, turkey and crabmeat tetrazzini, chow mein, shrimp creole, and barbecued pork fried rice. Only months before opening The Bakery, Chef Louis (as he was popularly known) had been training the staff of a Michigan gas-station-restaurant complex aptly named The American Way how to heat and serve Armour’s bagged entrees.

After he left Armour to concentrate on The Bakery, Chef Louis continued to praise the use of convenience foods in restaurants. He published a column titled “Use Psychology on Your Customers” in a trade magazine in 1965 in which he urged restaurant managers to be honest about the food they served. He conceded that because he knew many of his guests were suspicious of frozen foods, he did not apologize when he took them on a tour of his storage areas. Although he sometimes used frozen foods, he said he always revealed that on his menus. In a July 1968 column for the trade magazine Food Service, he insisted that the restaurant industry should welcome factory-produced food because of the shortage of help at a time when restaurant patronage was on the rise.

That column brought forth a protest from fellow Hungarian-born restaurateur George Lang of the elegant Four Seasons in NYC. Lang wrote, “I would very much like to preserve the level of cooking and the niveau [peak] of gastronomy that we practice at the Four Seasons.” To this Chef Louis replied that he was simply trying to be provocative. Not much later he boasted that he had the distinction of being fired as a consultant to Restaurant Associates (owner of the Four Seasons) – as well as caterer to Playboy founder Hugh Hefner.

With his fingers in many pies, Chef Louis was assisted by his wife Sada and a contingent of relatives, not to mention quite of few of his compatriots from Hungary who served in The Bakery’s kitchen and dining room (one going so far as to grow his own handlebar mustache). No doubt it was his loyal staff who made it possible for him to run a restaurant while producing books and copious newspaper and magazine articles, appearing frequently on TV and radio, teaching and lecturing at colleges, and conducting sideline restaurant consulting and cooking school businesses [shown above training waiters]. Always a showman, the flamboyant Chef Louis gave talks with titles such as “The Naked Ape and the Frying Pan,” and another in which he compared his ex-wives unfavorably to a bottle of Angostura bitters that had lasted longer and never got spoiled.

In addition to The Bakery, he owned or co-owned two other restaurants managed by his wife’s sister and brother-in-law, the Kobatas. The Cave, in Old Town, opened shortly after The Bakery. Its interior of papier mache simulated the walls of a cave covered with prehistoric drawings as researched by Chef Louis. In 1970 he opened Bowl & Roll, another family-wide venture drawing in not only the Kobatas but also the mothers of both Louis and Sada, plus Louis’ brother and sister-in-law. In an opening advertisement Bowl & Roll promised a range of unusual soups such as Hungarian sour cherry soup, Scandinavian fruit soup, and kohlrabi soup.

In the mid-1970s The Bakery’s reputation began to sag somewhat along with “continental cuisine” generally. Critic John Hess, in 1974, questioned the high regard that Holiday magazine bestowed on The Bakery and declared its Beef Wellington “the quintessence of the pretentious gourmet plague.” Patrons sent letters to Chicago newspapers saying the Roast Duckling was as “tough as an auto tire,” and charging that the restaurant’s acclaim was based on “mass hysteria” whipped up by Chef Louis himself. Chicagoans were sharply divided into lovers and haters. For two years in the 1970s readers polled by Chicago Magazine voted The Bakery as one of both the city’s 10 favorite and 10 least favorite restaurants. Still, in 1977 Cornell University named it one of the country’s six great restaurants, and, despite its loudly banging front door, too-brisk service, lack of decor, and awkward layout, its loyal patrons stuck by it and it remained profitable to the end.

At the 1989 closing Chef Louis said that the restaurant business had changed so much he could not have successfully created a restaurant such as The Bakery then, partly because of the public’s growing preference for lighter food. He declared he was proud that he “never served one kiwi fruit.”

Chef Louis stayed busy in retirement and donated his vast cookbook and culinary arts collection to libraries at the University of Iowa and Johnson & Wales University.

© Jan Whitaker, 2017

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Christian restaurant-ing

christianrestaurant1976riversidecajpgThere are a lot of reasons why a restaurant might choose not to sell liquor that have nothing to do with religious beliefs. But restaurants that brand themselves as Christian absolutely never serve alcoholic drinks. This has always been their defining characteristic.

In the U.S. Christian invariably means Protestant. Catholics, though doctrinal Christians, don’t consider drinking alcohol sinful, nor does its avoidance confer holiness.

christianrestaurantin-n-outjpgAlthough their predecessors date back to the 1870s when white Protestant women and men fought saloons by creating inexpensive, alcohol-free lunch rooms for low-income working men, Christian restaurants made their more recent return in the 1960s, 1970s, and 1980s. Some contemporary examples do not make a big display of their orientation. The Western burger chain In-N-Out, for example, prints a small biblical reference on the bottom of its soft drink cups that many customers probably never notice. The Atlanta-based Chick-fil-A chain has a religious mission statement and is closed on Sundays; but its religiosity was not known to all until a few years back when its late founder declared support for conservative family values.

christianrestaurant1980dec19Other common characteristics of Christian restaurants have included banning smoking and, like Chic-fil-A, closing on Sundays. Most have made an effort to offer some kind of ministry, ranging from offering religious pamphlets to preaching or providing live or recorded gospel music. Some have made free meals available for the poor. Typically they have had “biblical” names such as The Fatted Calf, The Ark, or The Living Bread. In some cases, the staff has been asked to assemble for daily prayers. Proprietors tend to be deeply religious, some having been redeemed from a troubled past. And, finally and not surprisingly, many (but not all) have been located in the “bible belt” where evangelistic religion thrives.

Some Christian restaurants went a little bit further. The Praise The Lord Cafeteria in Cleveland TN was unusual for a cafeteria in that it featured gospel singing, preaching, and testifying on weekend evenings. Waitresses at Seattle’s Sternwheeler often greeted customers with “Praise the Lord.” The owner of Heralds Supper Club in 1970s Minneapolis MN grilled prospective singers until he was convinced that they were genuine Christians. The owners of the Fatted Calf Steak House in Valley View TX, whose specialty was a 24-ounce T-bone, were more trusting: they let patrons pay whatever they could and even allowed them to remove money from the payment jar if they were in need. But the honor system was strenuously abused and the restaurant closed in heavy debt after just 1½ years.

christiankozycountrykitchenI became interested in this phenomenon when I noticed that a postcard in my collection – the Kozy Country Kitchen in Kingsville OH — said on the back, “Family dining in A Christian Atmosphere.” As shown on the card, it’s a highway restaurant with a big sign and parking lot looking as though it serves truckers, and was not the kind of place that would be likely to offer beer, wine, or cocktails even if it was run by licentious pagans. So what, I wondered, made its atmosphere Christian?

christianrestauranthaybleshearth1980Now that I’ve done some research I think I know the answer. It was probably an overtly friendly place, but one that frowned on swearing or arguing. Maybe it was similar to Hayble’s Hearth Restaurant in Greensboro NC. Hayble’s was very successful compared to most Christian restaurants, staying in business for nearly 20 years. In 1975 its manager said that she found Hayble’s a nice place to work because, “There’s no fightin,’ no fussin,’ no cussin.’” This made me realize that not everyone’s experiences with restaurants are like my own in which the norm is a focus on food and socializing, with moderate drinking in a cordial atmosphere.

A special type of Christian restaurant developed out of the more-urban Christian coffeehouse movement that had been aimed at a teenaged clientele. It was the Christian supper club which served a buffet-style dinner followed by a show featuring singing groups performing gospel hymns. Some were run under church sponsorship, but many were commercial ventures. The first was the Crossroads Supper Club organized as a non-profit in Detroit in 1962 by an association of churches and businessmen. Its manager, who had formerly worked as an assistant to Billy Graham, said it was called a supper club because “night club” had unsavory connotations. Its initial success inspired a Methodist minister associated with Crossroads to suggest that one day there might be a “Pray-Boy Club” whose members held keys to individual chapels. (He was joking, wasn’t he?) However, like many Christian restaurants and supper clubs, Crossroads soon fell on dark days.

christianrestaurant1977nashvillejpgThe heyday of the Christian supper club was in the late 1970s and 1980s. By the 1990s it was fading. One of the more ambitious-sounding ventures was Gloryland in Hot Springs AR. The project rallied investors to transform a former nightclub called The Vapors — famed for being colorful in a non-Christian way — into a supper club. Slated to open in 1991, the venture never got off the ground.

Undoubtedly the most successful of the Christian supper clubs, the one that served as a model for others, was The Joyful Noise, with two locations in the Atlanta GA metropolitan area. The first was financed with contributions from 500 stockholders who, according to president Bill Flurry, wanted “clean entertainment” in a place without smoking or drinking. The Joyful Noise(s) enjoyed about 20 years in business, from 1974 to 1994.

© Jan Whitaker, 2017

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