A new issue of Hollerbeer Hof is available here. You can also find it on the side bar on the right of this page.
Showing posts with label groundhog day. Show all posts
Showing posts with label groundhog day. Show all posts
Thursday, April 1, 2021
Monday, February 1, 2021
Entschtanning 1: Nature's Predictors and Groundhog Day
This was originally (last night... lol) as part of a Pennsylvania Dutch History lesson for student study as the Entschtanning begins at sunset tonight (1. Hanning, 2021), but it is a good introduction to the origins or Groundhog Day and this most complicated of Urglaawe observances gets underway.
Entschtanning: The Emergence from Winter's Grasp
Entschtanning is a Pennsylvania Dutch word that means "emergence." It is also the name of a major Urglaawe observance that brings together several Pennsylvania Dutch (Deitsch) cultural events and practices over a twelve-night/day period. The observance begins at sunset on February 1 with Grundsaudaag, better known in wider American culture as Groundhog Day.
Today's lesson consists of a bit of history about Groundhog Day, which today many people view as silly, but, 1,000 years ago, the technology of analyzing weather patterns did not exist, and cultures around the world relied on the natural world around them to provide clues about the future weather.
Many Predictors in Nature
Among the Germanic tribes, weather was often predicted based on when trees would bud in the spring, when they would yellow in the fall, and quite a few other aspects of plants' color and health.
They did not limit their weather forecasting to just plants, though. Animal behavior or appearance, including that of insects, was also considered to be a way of finding clues about the near future's conditions. Some of these traditions with insects are still commonly found in Pennsylvania, particularly with the woolly bear caterpillar (which eventually becomes the Isabella tiger moth) actually has a pretty good track record (over 80% accuracy, according to one scientific study) of weather prediction that comes from the stripe in the middle of its body.
Woolly bears have thirteen segments on their bodies. Each section can appear in either a rusty color or in black. Often it is black at both ends and rusty in the middle. The more rusty a woolly bear appears, the milder the winter will be, or so the saying goes. The more black on a woolly bear, the harsher the winter will be. The winter of 2020-2021 was predicted in the fall by many people to be mild in the beginning and harsh in the middle. So far, that is playing out.
And then along comes the Groundhog
The groundhog holds a special place in American folklore that actually stems from serious practices of the Pennsylvania Dutch. These "superstitions" are rooted in ancient Heathen belief from the time before Christianity took over as the dominant faith of Europe. Ironically, though, in Europe, the animal that was being tracked for this specific weather-predicting function was not a groundhog. It was a European badger (and prior to that, it was a bear).
The German belief was that, if a badger were to awaken on February 2 and were to see its shadow, it would return to its den, thus meaning six more weeks of winter. This is the same lore that came along with the settlers from Germany who became the Pennsylvania Dutch. However, when the settlers arrived here, they found no badgers. Instead, they quickly observed that around this time of year, groundhogs do begin to emerge from their dens. Therefore, it was easy to transfer the folklore from the badger to the groundhog.
That all sounds sort of simple, correct? Well, yes and no. There is a major missing piece of the puzzle of how this holiday survived the move from Germany to Pennsylvania, and that is the piece that is deeply rooted in the ancient Germanic religion.
Many cultures around the world use a "World Tree" as a metaphor for the universe or for all of existence. In Norse/Viking lore (which is also Germanic),their metaphor included a squirrel named Ratatoskr, who would run up and down the tree, delivering news from one realm to the next.
While we have a Tree of Life (Lewesbaam) in the Pennsylvania Dutch culture and in Urglaawe, our forebears saw similar imagery in other contexts as well, including the very land which they farmed. Our rodent's story is not about running up and down the tree. Instead, the imagery relates to the ground.
Groundhog burrows are often complex, with different rooms and multiple openings, all of which are used as allegories to the other realms of existence. The forebears thus set an analogy between the burrow and the Nine Worlds.
Thus, the Groundhog is the otherworldly messenger. The Groundhog brings news and predictions from all of the visited realms. For an agricultural people, the short-term weather is naturally something that the people would like to know. The big question for ancient Germanic farmers was, "When can we plant?" which is probably why that particular feature was passed on to the wider American culture.
Cultural Importance to the Pennsylvania Dutch: Traditionalism vs. Commercialism
Within the Deitsch culture, Groundhog Day is still a big deal. There are 23 "Groundhog Lodges" that hold a dinner on February 2 every year. The use of the Pennsylvania Dutch language is a feature of that night, and use of English costs one dime for each English word used (this is actually not taken seriously; it is a way to raise money to keep the lodges going. Many predictions other than weather are also discussed, some are done in humor. Many songs, plays, and stories that are in Pennsylvania Dutch make their debut at these Groundhog Lodge dinners. Thus, Groundhog Day is also a day of the celebration of the Pennsylvania Dutch culture.
There is also a huge event on February 2 every year at a place called Gobbler's Knob in the town of Punxsutawney, Pennsylvania. This event is what most people think of when they think of Groundhog Day. A poor, captive (though well treated) groundhog named "Punxsutawney Phil" is put before cameras and flashing lights and becomes the "official" Groundhog Day event. While this big, commercial event is indeed featuring some of the Groundhog Day features, it is also losing some of the most important features of the day: the relationship between humans and animals and the close daily interaction with nature.
Some farmers and many people who hold to the old ways continue to observe the behavior of groundhogs and other animals at this time to make other determinations as well.
One traditional practitioner of the old ways told me that the depth of --and the slope to-- the first room in a groundhog burrow can serve as an indicator of wet or dry weather. If the first room is fairly close to the surface or is of a fairly steep slope, then the weather will be mostly dry. If the slope is not steep or if the room is higher than its entrance from the burrow, then one should expect wet weather. There are other behaviors that are examined as well.
Most historians will grant that Groundhog Day has its roots in Heathen-era German practices, but the origins stretch back likely even further. Predicting weather or other things that can impact crops is a practice that transcends cultures, and observing the behavior of animals is an important tool in the forebears’ kit. It was certainly not the only tool; lunar phases, historic weather patterns, river depths, etc., all were (and are) considered as well.
Again, All Superstition?
Actually, no, it is not all superstition, particularly when it comes to the behavior of the groundhogs when they first emerge from hibernation.
Remember that the events in Punxsutawney are not organic. We’re not watching the behavior of a groundhog in the wild. Thus, what may seem to be a silly observance with frequent inaccuracies is not the whole of the story. The annual events in Punxsutawney (and other places) certainly helped to keep the essence of the lore alive, but the true significance of Groundhog Day is masked by the commercial pomp and circumstance of the day. My personal experience is anecdotal, but it matches the experiences of many other people who observe groundhogs in the wild: the accuracy rate in the wild is far, far higher than in the staged media spectacle in Punxsutawney.
Groundhog Day is actually a visceral observance. It comes from a time when people had few reliable means of knowing when they could plant, and they relied upon their relationship with nature and with the animals to make determinations about the consumption of remaining food stores and to plan for the planting.
Thus, this week we Pennsylvania Dutch shall honor the Groundhog and remember our interdependence with the animal kingdom around us.
Sunday, February 2, 2020
Entschtanning 1: What's Up with the Groundhog, Anyway?
The Groundhog (Deitsch: Grundsau, actually a "ground sow") bears some similarities to Ratatosk, the squirrel that runs up and down the World Tree, Yggdrasil, bringing news of the nine worlds.
While we have a Tree of Life (Lewesbaam) in Deitsch culture and in Urglaawe, our forebears saw similar imagery in other contexts as well, including the very land which they farmed. Groundhog burrows are often complex, with different rooms and multiple openings, all of which are used as allegories to the other realms of existence. The forebears thus set an analogy between the burrow and the Nine Worlds.
Thus, the Groundhog is the otherworldly messenger. The Groundhog brings news and prognostication from all of the visited realms. For an agricultural people, the short-term weather is naturally something that the people would like to know, which is probably why that particular feature was passed on to the wider American culture.
Within the Deitsch culture, the Groundhog Lodges often present other prognostications, sometimes presented in humorous contexts. Some farmers and some Hexerei practitioners observe the behavior of groundhogs and other animals at this time to make other determinations as well.
I am not so well versed in some of those, but one practitioner told me that the depth of, and the slope to, the first room in a groundhog burrow can serve as an indicator of wet or dry weather. If the first room is fairly close to the surface or is of a fairly steep slope, then the weather will be mostly dry. If the slope is not steep or if the room is higher than its entrance from the burrow, then one should expect wet weather. There are other behaviors that are examined as well.
Most historians will grant that Groundhog Day has its roots in heathen-era German practices, but the origins stretch back likely even further. Predicting weather or other things that can impact crops is a practice that transcends cultures, and observing the behavior of animals is an important tool in the forebears' kit. It was certainly not the only tool; lunar phases, historic weather patterns, river depths, etc., all were (and are) considered as well.
Remember that the events in Punxsutawney are not organic. We're not watching the behavior of a groundhog in the wild. Thus, what may seem to be a silly observance with frequent inaccuracies is not the whole of the story. The annual events in Punxsutawney (and other places) certainly helped to keep the essence of the lore alive, but the true significance of Groundhog Day is masked by the commercial pomp and circumstance of the day.
Groundhog Day is actually a visceral observance. It comes from a time when people had few reliable means of knowing when they could plant, and they relied upon their relationship with nature and with the animals to make determinations about the consumption of remaining food stores and to plan for the planting.
Thus, this weekend we shall honor the Groundhog and remember our interdependence on the animal kingdom around us.
Tuesday, February 17, 2015
Faas and the Faschingkluck
Although Shrove Tuesday (today) is a Christian observance, it is widely suspected (or known) that some traditions associated with this day are pre-Christian in origin. In Urglaawe, those traditions are tied to the Entschtanning observance that begins on Groundhog Day. I have recently had a change of heart regarding one tradition, particularly as more input arose from the community. Thus, I figured I would share this here. The post originates in the Urglaawe Customs Guild.
Urglaawe Customs Guild Topic 13: Faas and the Faschingkluck
Recently I have made references to a bizarre tradition related to Shrove Tuesday but that very likely has pre-Christian roots. I have also said that it is, perhaps, the sole tradition that may be better off vanishing.
However, since first writing about it in 2012 (see below), I have engaged in several speculative discussions that are making me think about possible origins of this custom. Thus, I need to strip away my reaction to the schoolhouse setting in which this custom was described by Alfred Shoemaker in "Eastertide in Pennsylvania."
John B. Stoudt observed in "Folklore of the Pennsylvania Germans," the religious and spiritual practices of elder generations often end up reflected only in children's games and songs in later generations. That is an important point to keep in mind when reading and considering the schoolhouse game.
Additionally, since 2012, I have had people comment to me that the schoolhouse was not the original location of this game but instead ended up becoming the location only after the rise of organized education provided a readily accessible location, so things that might have been done in a community setting easily transferred to the schools.
So here is a portion of the Faas traditions from "A Dictionary or Urglaawe Terminology," including the bizarre Faschingkluck game, followed by some speculations based on later discussions.
In the Deitscherei, another aspect of the Fasching is that the last person in the household to arise in the morning is deemed "the Faschtnacht," "der Faas," "der Faschingkluck," or myriad names. When I was growing up, within our household, the last child to arise in the morning of the Fasching had to do one extra chore by the end of the day. Customarily, in many Deitsch households, the last child has to tolerate teasing by his siblings all day long.
The same applies to the last child to arrive at school on Shrove Tuesday.
In the past, there were some rather elaborate teasing rituals involving the clucking sound of chickens in school. As the children arrived, the girls would cluck like hens and the boys would crow like roosters. As another child would arrive, he/she would receive instructions that he could not cluck or crow like the others until yet another child arrived. Instead, the last child would have to call out, "Hallo Faas!" to the next arriving child (Shoemaker 1-5).
If a child erred and clucked or crowed, there were penalties involved, particularly having to give a kiss to a member of the opposite gender. Girls, in particular, were encouraged to kiss any boy who caught their fancy.
The clucking, crowing, and kissing sound like they were originally part of some sort of fertility-related ritual. Teachers in the post- modern era would very likely be more than a little bit disquieted by their students engaging in this behavior. However, the tradition was clearly in effect well into the 20th century, and aspects of it may well live on in parts of the Deitscherei even now.
------- Speculations:
I really do not know how old this game is or how widespread it once was. However, people have since told me that children's animal imitation on a family or community level is something that they recall as innocent games that involved you "becoming" the animal of honor. For instance, engaging in a cow's behavior on a driving day could help to make the drive go more smoothly.
Bearing Stoudt's observance on children's games retaining a portion of prior generations' spirituality, I am wondering whether the ultimate root of this game is in shamanic animal spirit engagement (which is not unknown in Hexerei anyway) that might have been ritual for adults in order to encourage fertility of their animals.
Heck, the Groundhog myths and Butzemann rituals have shamanic elements, and plant spirit work is common, so my personal take (after years of being uncomfortable with the details of this game) is that it is not a big leap to find remnants of another shamanic practice living on in a peculiar children's game.
Thus, my earlier statements about allowing this tradition to die out were too hasty.
Perhaps it is better to reframe it so that the possible origins of it are the focus.
Update:
I have recently learned that there are even more bizarre traditions in Flanders that go back to the Middle Ages and involve students engaging pre-Lenten cockfighting. This violent tradition almost certainly shares the same root (though not necessarily the same practice or function) as our current tradition. Our tradition sounds increasingly agreeable to me.
All this investigating provides me with another theory to flesh out by next Groundhog Day. I see from now a few sources that the pre-Lenten (and apparently pre-Christian) practices included various forms of gambling, including the cockfighting, and various games of chance. While our living tradition is rooted in fertility rites and potential life (certainly an aspect of the Entschtanning period), there is an element of mystery, prediction, that which is not yet manifest, and a lot of what is included in folks' interpretation of the Perthro rune. Many people (myself included) connect Perthro to Frigg, whom we also honor during Entschtanning... thus, in my theory, bringing together the fertility and chance aspects of this. If anyone has other thoughts, please share. :)
Urglaawe Customs Guild Topic 13: Faas and the Faschingkluck
Recently I have made references to a bizarre tradition related to Shrove Tuesday but that very likely has pre-Christian roots. I have also said that it is, perhaps, the sole tradition that may be better off vanishing.
However, since first writing about it in 2012 (see below), I have engaged in several speculative discussions that are making me think about possible origins of this custom. Thus, I need to strip away my reaction to the schoolhouse setting in which this custom was described by Alfred Shoemaker in "Eastertide in Pennsylvania."
John B. Stoudt observed in "Folklore of the Pennsylvania Germans," the religious and spiritual practices of elder generations often end up reflected only in children's games and songs in later generations. That is an important point to keep in mind when reading and considering the schoolhouse game.
Additionally, since 2012, I have had people comment to me that the schoolhouse was not the original location of this game but instead ended up becoming the location only after the rise of organized education provided a readily accessible location, so things that might have been done in a community setting easily transferred to the schools.
So here is a portion of the Faas traditions from "A Dictionary or Urglaawe Terminology," including the bizarre Faschingkluck game, followed by some speculations based on later discussions.
In the Deitscherei, another aspect of the Fasching is that the last person in the household to arise in the morning is deemed "the Faschtnacht," "der Faas," "der Faschingkluck," or myriad names. When I was growing up, within our household, the last child to arise in the morning of the Fasching had to do one extra chore by the end of the day. Customarily, in many Deitsch households, the last child has to tolerate teasing by his siblings all day long.
The same applies to the last child to arrive at school on Shrove Tuesday.
In the past, there were some rather elaborate teasing rituals involving the clucking sound of chickens in school. As the children arrived, the girls would cluck like hens and the boys would crow like roosters. As another child would arrive, he/she would receive instructions that he could not cluck or crow like the others until yet another child arrived. Instead, the last child would have to call out, "Hallo Faas!" to the next arriving child (Shoemaker 1-5).
If a child erred and clucked or crowed, there were penalties involved, particularly having to give a kiss to a member of the opposite gender. Girls, in particular, were encouraged to kiss any boy who caught their fancy.
The clucking, crowing, and kissing sound like they were originally part of some sort of fertility-related ritual. Teachers in the post- modern era would very likely be more than a little bit disquieted by their students engaging in this behavior. However, the tradition was clearly in effect well into the 20th century, and aspects of it may well live on in parts of the Deitscherei even now.
------- Speculations:
I really do not know how old this game is or how widespread it once was. However, people have since told me that children's animal imitation on a family or community level is something that they recall as innocent games that involved you "becoming" the animal of honor. For instance, engaging in a cow's behavior on a driving day could help to make the drive go more smoothly.
Bearing Stoudt's observance on children's games retaining a portion of prior generations' spirituality, I am wondering whether the ultimate root of this game is in shamanic animal spirit engagement (which is not unknown in Hexerei anyway) that might have been ritual for adults in order to encourage fertility of their animals.
Heck, the Groundhog myths and Butzemann rituals have shamanic elements, and plant spirit work is common, so my personal take (after years of being uncomfortable with the details of this game) is that it is not a big leap to find remnants of another shamanic practice living on in a peculiar children's game.
Thus, my earlier statements about allowing this tradition to die out were too hasty.
Perhaps it is better to reframe it so that the possible origins of it are the focus.
Update:
I have recently learned that there are even more bizarre traditions in Flanders that go back to the Middle Ages and involve students engaging pre-Lenten cockfighting. This violent tradition almost certainly shares the same root (though not necessarily the same practice or function) as our current tradition. Our tradition sounds increasingly agreeable to me.
All this investigating provides me with another theory to flesh out by next Groundhog Day. I see from now a few sources that the pre-Lenten (and apparently pre-Christian) practices included various forms of gambling, including the cockfighting, and various games of chance. While our living tradition is rooted in fertility rites and potential life (certainly an aspect of the Entschtanning period), there is an element of mystery, prediction, that which is not yet manifest, and a lot of what is included in folks' interpretation of the Perthro rune. Many people (myself included) connect Perthro to Frigg, whom we also honor during Entschtanning... thus, in my theory, bringing together the fertility and chance aspects of this. If anyone has other thoughts, please share. :)
Sunday, January 25, 2015
Urglaawe in the News
Groundhog Day more than a Weather Forecast for this Faith
Article and video clip on Urglaawe traditions from the Bucks County Courier Times (suburban Philadelphia) on Sunday, January 25, 2015.
The article is available in .PDF format.
Distelfink Sippschaft would like to thank Gwen Shrift and the Courier Times for this opportunity!
Monday, January 12, 2015
Groundhog Day Foods
Groundhog Day contains one wonderful little surprise after another for Heathens, and it has emerged (pun intended) as one of Urglaawe's major observances.
Within the realm of foodstuffs, there are various traditions that serve as symbols of hope, reflections of the Groundhog's actions, and the essence of the season.
Groundhog Day is actually the first day of an observance that we know by a few names: Entschtanning, Uffdredde, or Uffdredding (all of which mean "emergence") in Urglaawe parlance. Our observace shares some roots with the more well known Fasching or Faschtnacht, which is the Christian celebration prior to the beginning of Lent.
The evolution of this within Urglaawe has stretched the Entschanning through twelve days, but we typically are only able to gather as a group for one jam-packed observance of the Groundhog's return as the otherworldly messenger, the celebration of the Idise and of feminine creative energies, the celebration of the hearth goddess (Friggsege), and, although She was not known to us earlier, we also observe the blessings of the goddess Gewwern (Gefion).
More details of this observance will be shared on the other guild groups and on Urglaawe.net. In this post, we will cover the more common food traditions.
Green and White Vegetables
The roots of this tradition are in the crossover between winter (white) and the thawing of the land (green). Most common seem to be cauliflower and broccoli, partially because of their later harvest and also because they tend to keep pretty well. However, other vegetables can be used, too.
"Emergent" Foods
Meat pies, dumplings (including Schnitz un Gnepp), pierogies, stuffed cabbage, etc., are common foods that represent the groundhog within the burrow. Sausages can also fall into this category, so Knockwurst, Bratwurst, etc. are also appropriate, as would stuffed hog's maw.
Scrapple
Many folks eat scrapple on Groundhog Day. While Urglaawe tend now to observe Ewicher Yeeger as a deity associated with scrapple, scrapple was originally made with rabbit, and sometime folks replaced the rabbit with groundhog. However, as is the case with groundhog stew, I am not sure that consuming the otherworldly messenger on the day we honor him is appropriate, so pork-based scrapple would be a better choice.
Birch Beer
Birch beer is widely produced and consumed among the Deitsch communities, and, the fact that it comes from birch is most appropriate for a celebration associated with Frigg.
Corn and Other Seeds
Corn dishes, sunflower seeds, poppy seeds, and others are also appropriate to an observance of forthcoming fertility and potential life.
Soups
Pretzel Soup, Riwwel Soup
Preparation
There is no designated method of preparation for these foods, so be creative!
-----------------
SEIMAAGE RECIPE
Let's talk about hog's maw... or, as we call it, Seimaage:
This recipe comes from William Woys Weaver's Pennsylvania Dutch Country Cooking, pp. 142-143.
Yield 10 Servings:
1 cleaned pig's stomach
1.5 cups (8 oz./250 g) diced lean slab bacon
3 cups (350 g) chopped onion
1.3 cups(12 oz/375 g) ground beef, pork, or venison
1.5 teaspoons coarsely grated pepper
.25 teaspoon ground cayenne
1 tablespoon ground marjoram
.5 teaspoon ground cardamom
1 teaspoon dried savory
2 teaspoons sea salt
.5 cup (50 g) rye breadcrumbs or spelt breadcrumbs
3 large eggs
6 cups (2.5 lbs/1.5 kg) diced cooked red potatoes, peeled or unpeeled
clarified butter
Soak the pig's stomach 2-5 hours in salted water then rinse and drain. Put the slab bacon in a large skillet and fry over medium heat until it begins to brown. Remove the bacon with a slotted spoon and pour off the fat. Do not clean the skillet.
Put the skillet back on the stove and add the onion. Fry over medium heat until soft, then add the ground meat. Cook until the meat changes color, then transfer the meat and onion mixture to a deep mixing bowl.
Add the reserved bacon, pepper, cayenne, marjoram, cardamom, savory, salt, and breadcrumbs. Beat the eggs until lemon colored, then add to the meat mixture. Fold in the cooked potatoes.
Turn the stomach inside out. Using a needle and thread, sew up the two smallest holes in the stomach so that they are absolutely tight and will not leak. Turn the stomach right side out and there is no room for air pockets. Sew up the large opening as tightly as possible, leaving only a small space inside for the expansion of the filling.
Bring 2 gallons (8 liters) of salted water to a hard boil. Reduce the heat and add the stomach. Simmer, uncovered, for 3 hours. At the end of 3 hours, preheat the oven to 375 degrees F (190 degrees C). Remove the stomach from the water and set it in a a baking dish, seam side down. Bake for 20-25 minutes, basting often with the clarified butter only until the surface of the Seimawe [Seimaage] achieves a golden brown color.
Serve immediately on a hot platter.
Within the realm of foodstuffs, there are various traditions that serve as symbols of hope, reflections of the Groundhog's actions, and the essence of the season.
Groundhog Day is actually the first day of an observance that we know by a few names: Entschtanning, Uffdredde, or Uffdredding (all of which mean "emergence") in Urglaawe parlance. Our observace shares some roots with the more well known Fasching or Faschtnacht, which is the Christian celebration prior to the beginning of Lent.
The evolution of this within Urglaawe has stretched the Entschanning through twelve days, but we typically are only able to gather as a group for one jam-packed observance of the Groundhog's return as the otherworldly messenger, the celebration of the Idise and of feminine creative energies, the celebration of the hearth goddess (Friggsege), and, although She was not known to us earlier, we also observe the blessings of the goddess Gewwern (Gefion).
More details of this observance will be shared on the other guild groups and on Urglaawe.net. In this post, we will cover the more common food traditions.
Green and White Vegetables
The roots of this tradition are in the crossover between winter (white) and the thawing of the land (green). Most common seem to be cauliflower and broccoli, partially because of their later harvest and also because they tend to keep pretty well. However, other vegetables can be used, too.
"Emergent" Foods
Meat pies, dumplings (including Schnitz un Gnepp), pierogies, stuffed cabbage, etc., are common foods that represent the groundhog within the burrow. Sausages can also fall into this category, so Knockwurst, Bratwurst, etc. are also appropriate, as would stuffed hog's maw.
Scrapple
Many folks eat scrapple on Groundhog Day. While Urglaawe tend now to observe Ewicher Yeeger as a deity associated with scrapple, scrapple was originally made with rabbit, and sometime folks replaced the rabbit with groundhog. However, as is the case with groundhog stew, I am not sure that consuming the otherworldly messenger on the day we honor him is appropriate, so pork-based scrapple would be a better choice.
Birch Beer
Birch beer is widely produced and consumed among the Deitsch communities, and, the fact that it comes from birch is most appropriate for a celebration associated with Frigg.
Corn and Other Seeds
Corn dishes, sunflower seeds, poppy seeds, and others are also appropriate to an observance of forthcoming fertility and potential life.
Soups
Pretzel Soup, Riwwel Soup
Preparation
There is no designated method of preparation for these foods, so be creative!
-----------------
SEIMAAGE RECIPE
Let's talk about hog's maw... or, as we call it, Seimaage:
This recipe comes from William Woys Weaver's Pennsylvania Dutch Country Cooking, pp. 142-143.
Yield 10 Servings:
1 cleaned pig's stomach
1.5 cups (8 oz./250 g) diced lean slab bacon
3 cups (350 g) chopped onion
1.3 cups(12 oz/375 g) ground beef, pork, or venison
1.5 teaspoons coarsely grated pepper
.25 teaspoon ground cayenne
1 tablespoon ground marjoram
.5 teaspoon ground cardamom
1 teaspoon dried savory
2 teaspoons sea salt
.5 cup (50 g) rye breadcrumbs or spelt breadcrumbs
3 large eggs
6 cups (2.5 lbs/1.5 kg) diced cooked red potatoes, peeled or unpeeled
clarified butter
Soak the pig's stomach 2-5 hours in salted water then rinse and drain. Put the slab bacon in a large skillet and fry over medium heat until it begins to brown. Remove the bacon with a slotted spoon and pour off the fat. Do not clean the skillet.
Put the skillet back on the stove and add the onion. Fry over medium heat until soft, then add the ground meat. Cook until the meat changes color, then transfer the meat and onion mixture to a deep mixing bowl.
Add the reserved bacon, pepper, cayenne, marjoram, cardamom, savory, salt, and breadcrumbs. Beat the eggs until lemon colored, then add to the meat mixture. Fold in the cooked potatoes.
Turn the stomach inside out. Using a needle and thread, sew up the two smallest holes in the stomach so that they are absolutely tight and will not leak. Turn the stomach right side out and there is no room for air pockets. Sew up the large opening as tightly as possible, leaving only a small space inside for the expansion of the filling.
Bring 2 gallons (8 liters) of salted water to a hard boil. Reduce the heat and add the stomach. Simmer, uncovered, for 3 hours. At the end of 3 hours, preheat the oven to 375 degrees F (190 degrees C). Remove the stomach from the water and set it in a a baking dish, seam side down. Bake for 20-25 minutes, basting often with the clarified butter only until the surface of the Seimawe [Seimaage] achieves a golden brown color.
Serve immediately on a hot platter.
Sunday, January 27, 2013
Der Butzemann and Der Kannsege
Through Braucherei we know that plants have spirits that are different from those of humans, but they are still spirits engaged in the birth, life, death, decay, rebirth cycle. Part of the Zusaagpflicht, or the Sacred Duty, is to forge the relationship between humans and plants. The Butzemann bridges both realms. We cultivate his "children" and he, in turn, helps to ensure healthy crops and safe land. The Kannsege represents both birth and rebirth. It is the birth of a new Butzemann but the rebirth of the plant spirits contained within him.
A knowledge of Braucherei would help here, because one may need to move the energy of the plants into the remnants of last year's crop. However, typically, the energies are still present in the remnants.
The remnants are placed into the form of a scarecrow. I typically chant runes over the form while creating him. I physically insert the runes Ingwaz, Othala, Jera, and Fehu into his clothes, but I usually chant other runes, particularly Ansuz, over him. We're working to arouse the plant spirits.
I then insert a symbolic "heart," which often comes from the root of a plant such as maize, sunflower, or other annual. I sew him up (if need be) or tighten the components. Right now, he is just a scarecrow with some runic energy.
During the Ceremony of the Corn, the Ansuz rune plays a major role in the mind's eye. The purpose is to communicate the runic energies of the mind to the runic energy in the scarecrow. We then breathe into the "mouth" of the scarecrow, now activating the plant spirits and giving plant consciousness to the Butzemann.
He is then given a name. The names in Urglaawe follow old, perhaps antiquated, Deitsch naming conventions.
He is then given numerous blessings and well wishes... Offerings of food are placed before him, and he is given instructions. The instructions include what he is to watch, how he is to protect the land and scare away intruders, and how he is connected to you (he is a manifestation of the land upon which we live). We make an oath to look after him and to tend to him, to the "mother" of his children (the land, hence the lack of a Butzefraa), and to his children.
He is then walked around the perimeter of his turf so he knows what he is to guard. Then he is perched at his post where he should remain throughout the growing season. If his perch breaks, it should be replaced respectfully.
Throughout the growing season, the Butzemann should be given offerings of milk, honey, mead, incense, flowers, etc.
Two important Verbots (taboos) come through Braucherei's lore to us: 1). As his clothes are the Butzemann's only possessions, they must never be used again on a human or another Butzemann; 2). A Butzemann must not remain beyond Allelieweziel (October 31). Otherwise, his spirit follows Holle on the Wild Hunt, leaving behind an activated shell that is attractive to baneful wights.
The burning time can take place as early as Erntfescht (Autumn Equinox/Second Harvest), but, typically, in Urglaawe, the burning takes place as close to Allelieweziel as possible.
Monday, February 6, 2012
"Es Butzemannslied" (Deitschi Fassing)
‘S danzt en Bi-ba Butzemann
In unserm Haus herum, dideldum,
’S danzt en Bi-ba Butzemann
In unserm Haus haerum.
Er riddelt sich, er schiddelt sich,
Er waerft sei Seckli hinner sich.
‘S danzt en Bi-ba Butzemann
In unserm Haus haerum.
In unserm Haus herum, dideldum,
’S danzt en Bi-ba Butzemann
In unserm Haus haerum.
Er riddelt sich, er schiddelt sich,
Er waerft sei Seckli hinner sich.
‘S danzt en Bi-ba Butzemann
In unserm Haus haerum.
Wednesday, February 1, 2012
Groundhog Day
Groundhog Day is a multi-faceted observance, both in the Elder tradition of Braucherei and in Urglaawe. February 2 presents us with a thinner "veil" among the realms/worlds, and that the first of the land spirits/wights take this opportunity to return from the Wild Hunt. The groundhog represents the "otherworldly messenger," who (in a manner similar to Ratatosk on Yggdrasil) runs through his burrow, which has openings in each of the nine worlds. Thus, the groundhog brings reports from the other worlds.
For an agricultural people, the upcoming weather would be of primary importance, which is perhaps the root of the reason that the groundhog and his weather prediction has lived on. However, this is typically only one small part of his message. Anyone who has ever been to a Grundsau Lodge on February 2 will know that the groundhog delivers numerous prognostications. Granted, in the Lodges, most of these are in jest, but journey-work done on February 2 or other, more esoteric works, are said to be more revealing.
Second is the tradition of February 2 celebrating the Hearth goddess, who would be Frigg, as well as the feminine creative energies. Female ancestors are also celebrated on Feb. 2, which is consistent with some other Heathen groups' Disir blots at this time of year. As a result of these creative energies, the Butzemann (an activated scarecrow) is ceremonially given birth (more technically, he is given "rebirth" through the remnants of last year's crop). There are ceremonies that Urglaawe has inherited from Braucherei for his rebirth and appointment as protector of the land. He sticks around until he is burned sometime between the autumn equinox and Allelieweziel (Halloween). There are some great stories about what happens after Allelieweziel.
One other thing that is to happen on February 2 in relation to Frigg: we are to clean out our hearths, fireplaces, candlestick, or whatever place we use as our primary spot for fire. After the site or item is cleaned, we are to light a new fire using birch. If there is a central hearth through a community celebration, ember pots may be used to take the new flame from the central fire to the home hearth.
The cleaning of the Hearth is the beginning of the time of Spring Cleaning. We have from now until Walpurgisnacht (April 30) to get our homes in order in preparation for Holle's return. :)
For an agricultural people, the upcoming weather would be of primary importance, which is perhaps the root of the reason that the groundhog and his weather prediction has lived on. However, this is typically only one small part of his message. Anyone who has ever been to a Grundsau Lodge on February 2 will know that the groundhog delivers numerous prognostications. Granted, in the Lodges, most of these are in jest, but journey-work done on February 2 or other, more esoteric works, are said to be more revealing.
Second is the tradition of February 2 celebrating the Hearth goddess, who would be Frigg, as well as the feminine creative energies. Female ancestors are also celebrated on Feb. 2, which is consistent with some other Heathen groups' Disir blots at this time of year. As a result of these creative energies, the Butzemann (an activated scarecrow) is ceremonially given birth (more technically, he is given "rebirth" through the remnants of last year's crop). There are ceremonies that Urglaawe has inherited from Braucherei for his rebirth and appointment as protector of the land. He sticks around until he is burned sometime between the autumn equinox and Allelieweziel (Halloween). There are some great stories about what happens after Allelieweziel.
One other thing that is to happen on February 2 in relation to Frigg: we are to clean out our hearths, fireplaces, candlestick, or whatever place we use as our primary spot for fire. After the site or item is cleaned, we are to light a new fire using birch. If there is a central hearth through a community celebration, ember pots may be used to take the new flame from the central fire to the home hearth.
The cleaning of the Hearth is the beginning of the time of Spring Cleaning. We have from now until Walpurgisnacht (April 30) to get our homes in order in preparation for Holle's return. :)
Wednesday, February 2, 2011
Der Grundsaudaag
Well folks, it’s that time of year again! Time for Punxsutawney Phil to stick his nose out (and hopefully not to get blasted by kinsman Rocky to become part of a Grundsaudaag Schmaus!). Unfortunately, the events in Punxsy are barely even a shadow of the various traditions on this observance, which is one of the largest Urglaawe holidays. Grundsaudaag is far beyond what most folks know Groundhog Day to be. In Urglaawe, there are (at least!) five major themes all coming together on that day.
1). The groundhog is similar to Ratatask, the squirrel that runs up and down Yggdrasil bringing news of the nine worlds. Thus, the groundhog is the otherworldly messenger. Anyone who is familiar with groundhog burrows knows that they are intricately designed with multiple openings. Our ancestors saw an analogy between the burrow and the Nine Worlds. The groundhog brings news and prognostication. For an agricultural people, the short-term weather is naturally something that the people would like to know, which is probably why that particular feature was passed on to the wider American culture.
2). The day of the celebration of feminine creative energies. Braucherei reports the day as being sacred to the “Hearth Goddess,” who naturally would be Frigg. The choice of this time for this observance is that we’re starting to see the first signs of the return of the fertility of the soil.
3). Akin to the second item is the creation of the Butzemann. The Butzemann is a scarecrow who is spiritually activated via a Braucherei ceremony called the Ceremony of the Corn. In Urglaawe, our ceremonies typically consist of Sege (blot), Schmaus (feast), and Sammel (sumble), but for Grundsaudaag, we add the Ceremony of the Corn in as well. Butzemenner are still widely used (beyond the typical scarecrow concept) in the Deitscherei (Pennsylvania Dutch Country). There are numerous superstitions surrounding the Butzemann, particularly that he must be burned by Allelieweziel (Halloween). It is considered the height of bad luck to leave a Butzemann after Allelieweziel. The results of doing so are the things that are used to frighten small children into staying in bed on Christmas Eve lest they be kidnapped by the Butzemann.
4). Also akin to Frigg is the cleaning of the hearth. On this day, we are to clean out our hearths, fireplaces, candleholders, or anything else that fire burns in (most particularly for heat, but since many folks don’t have fireplaces anymore, adjusting with candles keeps with the spirit of the tradition). The fire is to be rekindled with birch (also sacred to Frigg). The rune Berkano is featured in conjunction with the birch.
5). Tradition holds that the first travelers with Holle and Wodan on the Furious Host (Wild Hunt) begin to return to the land at this time, if the groundhog predicts an early end to winter. The belief in Braucherei is that this is the time in which the veil between the physical and spiritual realms is almost as thin as it is on Allelieweziel, so it’s considered an advantageous time to interact with ancestors and to help trapped or lost souls to cross over. Most Urglaawer believe in a life-death-rebirth cycle rather than the Valhalla lore to the north. My sense is that Braucherei, as an Elder tradition, brought forth the rebirth concepts from a time prior to the Valhalla/Folkvang/Ragnarok concepts development to the north (or perhaps the lore did not reach our ancestors in the south or our ancestors did not retain it). Also, as a primarily agricultural people, the life-death-rebirth cycle is so engrained in both the collective conscious and the collective unconscious that it is culturally relevant. While we do believe in the Doom of the Gods, most Urglaawer do not believe that the souls of those who died in battle go to Valhalla to await Ragnarok. Instead, the cosmic day and cosmic night cycles will run and the universe will end with the battle between the deities and their foes. Urglaawe is not centralized, so beliefs do vary from person to person, so your beliefs certainly may vary. Heck, none of us will know till we die anyway... Heh... Though my work using Braucherei’s journeying method (time-cord work) has supported the Urglaawe view, but I guess cultural context does matter and different practitioners using different methods can find results that support their path’s beliefs. There’s room for us all. :)
All this is jam-packed into one day...
Macht’s immer besser!
Rob
1). The groundhog is similar to Ratatask, the squirrel that runs up and down Yggdrasil bringing news of the nine worlds. Thus, the groundhog is the otherworldly messenger. Anyone who is familiar with groundhog burrows knows that they are intricately designed with multiple openings. Our ancestors saw an analogy between the burrow and the Nine Worlds. The groundhog brings news and prognostication. For an agricultural people, the short-term weather is naturally something that the people would like to know, which is probably why that particular feature was passed on to the wider American culture.
2). The day of the celebration of feminine creative energies. Braucherei reports the day as being sacred to the “Hearth Goddess,” who naturally would be Frigg. The choice of this time for this observance is that we’re starting to see the first signs of the return of the fertility of the soil.
3). Akin to the second item is the creation of the Butzemann. The Butzemann is a scarecrow who is spiritually activated via a Braucherei ceremony called the Ceremony of the Corn. In Urglaawe, our ceremonies typically consist of Sege (blot), Schmaus (feast), and Sammel (sumble), but for Grundsaudaag, we add the Ceremony of the Corn in as well. Butzemenner are still widely used (beyond the typical scarecrow concept) in the Deitscherei (Pennsylvania Dutch Country). There are numerous superstitions surrounding the Butzemann, particularly that he must be burned by Allelieweziel (Halloween). It is considered the height of bad luck to leave a Butzemann after Allelieweziel. The results of doing so are the things that are used to frighten small children into staying in bed on Christmas Eve lest they be kidnapped by the Butzemann.
4). Also akin to Frigg is the cleaning of the hearth. On this day, we are to clean out our hearths, fireplaces, candleholders, or anything else that fire burns in (most particularly for heat, but since many folks don’t have fireplaces anymore, adjusting with candles keeps with the spirit of the tradition). The fire is to be rekindled with birch (also sacred to Frigg). The rune Berkano is featured in conjunction with the birch.
5). Tradition holds that the first travelers with Holle and Wodan on the Furious Host (Wild Hunt) begin to return to the land at this time, if the groundhog predicts an early end to winter. The belief in Braucherei is that this is the time in which the veil between the physical and spiritual realms is almost as thin as it is on Allelieweziel, so it’s considered an advantageous time to interact with ancestors and to help trapped or lost souls to cross over. Most Urglaawer believe in a life-death-rebirth cycle rather than the Valhalla lore to the north. My sense is that Braucherei, as an Elder tradition, brought forth the rebirth concepts from a time prior to the Valhalla/Folkvang/Ragnarok concepts development to the north (or perhaps the lore did not reach our ancestors in the south or our ancestors did not retain it). Also, as a primarily agricultural people, the life-death-rebirth cycle is so engrained in both the collective conscious and the collective unconscious that it is culturally relevant. While we do believe in the Doom of the Gods, most Urglaawer do not believe that the souls of those who died in battle go to Valhalla to await Ragnarok. Instead, the cosmic day and cosmic night cycles will run and the universe will end with the battle between the deities and their foes. Urglaawe is not centralized, so beliefs do vary from person to person, so your beliefs certainly may vary. Heck, none of us will know till we die anyway... Heh... Though my work using Braucherei’s journeying method (time-cord work) has supported the Urglaawe view, but I guess cultural context does matter and different practitioners using different methods can find results that support their path’s beliefs. There’s room for us all. :)
All this is jam-packed into one day...
Macht’s immer besser!
Rob
Subscribe to:
Posts (Atom)
