Tag Archives: Hungarian

Farsang & Busójárás

Nationality: Romanian, Hungarian
Age: 47
Residence: Oxford, Connecticut
Performance Date: 04/25/2021
Primary Language: Hungarian
Language: English; French; Romanian

Main Text: 

Farsang & Busójárás 

Background on Informant: 

My informant is originally from Romania, specifically the Transylvania region that is intermixed with Romanian and Hungarian roots. They came to the United States at 24 and have been here since. They are very knowledgable with the cultural context of Romania and Hungary, having grown up in Szekely tradition (a subgroup of Hungarian people living in Romania). They have graciously shared with me parts of their folklore and heritage. 

Context: 

They explain: 

“Growing up in the Szekely tradition, my culture was mixed between Hungarian and Romanian, but the Hungarian customs were what my parents practiced over Romanian. 

One of the best events we celebrated was ‘Farsang’ which is kind of like a Hungarian Halloween. It starts at the beginning of January, I think the day of the Vizkereszt (Epiphany) and it ends before Easter. 

The whole event is basically like a carnival with costumes (which looking back some of the costumes we had were so funny, my parents always tried to save money so they would send us out as little clowns). There was also a parade they would hold for the children, where we would gather and winners were chosen. I won one year which was fun and I got a small cake as a reward. Speaking of eating my favorite carnival treat was the farsangi fank which are basically little fried donuts covered in powered sugar. 

It definitely is very heavily influenced from Christian traditions, but it never felt religious. It was a very fun period where we were saying goodbye to winter and welcoming in the new spring weather. 

Towards the end of Farsang, there was this celebration called the Busójárás, which lasted for six days in the town of Mohács. Men would dress up in these scary masks and ‘take over the town’ and chase people. 

The origins go something like, during the Ottoman occupation, the people were forced to flee the town and hide, and then one night after taking the advice of an elder (a šokac man), they returned to the town in scary masks, and scared the Turks away because they resembled demons. This is why the masks are so scary looking, but today instead of scaring away invaders, they symbolically ‘scare’ away the winter. 

It definitely has a lot of folk culture involved from the masks, to music, dancing, and a lot of drinking. 

Then after all of it is over, the Easter season begins and it much more conservative than Farsang, but nonetheless it was a wonderful chlildhood experience we got to see every year because my parents would take us to Mohács whenever it was held. 

They still do it today which is great and now with technology it’s very fun to see how people are still practicing the traditions of these events and the cultural influence.” 

Analysis/Thoughts: 

Growing up my mom would tell me brief stories about Farsang and some childhood pictures but I never really knew that much about the festival. This interview was definitely enlightening and I learned so much. I think it’s incredible how they have their own ‘Halloween’ which honestly probably predates it so technically we celebrate an American ‘Farsang’. I loved hearing about my interviewers experience and wishing that I could have my own Farsang stories. 

I had definitely never heard of the Busójárás and after watching videos and learning about the Turkish history behind it, I found it so interesting and fun. I love how even after all that time this tradition is still practiced and continues on. I love how much these people have embraced their cultural identities and how folklore has played a major role in preserving their histories. I think the importance of these events are meant to showcase the Hungarian pride in reminiscing about their past and to reconnect with the traditions of their heritage. It was fascinating to learn about Farsang and the Busójárás and again the constant influence of religion in most of their practices. Overall, I thoroughly enjoyed learning about this piece of Hungarian history. 

Annotations: 

For visual reference: 

https://lh3.googleusercontent.com/-pdO9keCxgsw/TYTiRl00KwI/AAAAAAAAAWs/lM69tOk5nQQ/s1600/189471_742748499111_22004196_40028612_5871230_n.jpg

Néptánc

Nationality: Romanian; Hungarian
Age: 47
Residence: Oxford, Connecticut
Performance Date: 04/25/2021
Primary Language: Hungarian
Language: English; French; Romanian

Main Text: 

Néptánc

Background on Informant: 

My informant is originally from Romania, specifically the Transylvania region that is intermixed with Romanian and Hungarian roots. They came to the United States at 24 and have been here since. They are very knowledgable with the cultural context of Romania and Hungary, having grown up in Szekely tradition (a subgroup of Hungarian people living in Romania). They have graciously shared with me parts of their folklore and heritage. 

Context: 

They explain: 

“In our tradition, dance is a huge part of our culture. Our version is called ‘néptánc’ or folk dance in translation. 

Where I grew up the most popular form of this dance was the csárdás, which I think is the national dance of Hungary, but we still practiced it in the Szekelyfold. 

It’s known as a courting dance and while it begins slowly by the end it is super fast paced and you need the power to be able to keep up. 

My mother enrolled me in an after school dance program, but it was normal for all of us, our parents wanted us to have strong ties to our past. We also wore traditional folk clothing which includes for me included, a vest, white button up, black trousers, and of course the long black boots (sometimes hats). 

Some kids would go on to join dance troops, but I was never that passionate about dancing. We would perform at carnivals, recitals, and during the holidays for the people in the village. 

I remember some the steps but most of I’ve forgotten, but it is still a tradition practiced today”. 

Analysis/Thoughts: 

After learning more information about Hungarian folk dancing from this interview I was fascinated by how much it remains an integral part of Hungarian culture. Even from my own experience, parents continue to enroll their kids in dance clubs that teach children these dances, as they continue the traditions of their childhoods. It is fascinating how the dance has remained the same over all these decades and centuries and how it is viewed as a performing art. 

I like how dance allows children to grow up with the culture of their parents and grandparents and so forth and serves as a connection to the past and their national culture. In order to preserve this branch of Hungarian culture, these values and ideals have continued to be passed along generations, and will continue to be so as Hungary takes great pride in establishing their connection to heritage. 

Annotations: 

For visual reference:

For more information check out:

Kurti, Laszlo. “The Ungaresca and Heyduck Music and Dance Tradition of Renaissance Europe.” The Sixteenth Century Journal, vol. 14, no. 1, 1983, pp. 63–104. JSTOR, www.jstor.org/stable/2540167. 

Szekely Kapu (Szekely Gates)

Nationality: Romanian; Hungarian
Age: 47
Residence: Oxford, Connecticut
Performance Date: 04/25/2021
Primary Language: Hungarian
Language: English; French; Romanian

Main Text: 

Szekely Kapu (Szekely Gates)


Background on Informant: 

My informant is originally from Romania, specifically the Transylvania region that is intermixed with Romanian and Hungarian roots. They came to the United States at 24 and have been here since. They are very knowledgable with the cultural context of Romania and Hungary, having grown up in Szekely tradition (a subgroup of Hungarian people living in Romania). They have graciously shared with me parts of their folklore and heritage. 

Context: 

They explain: 

“Growing up in Szekely tradition, this concept of the Szekely “kapu” gate was a phenomenon we saw everywhere. 

It’s symbolism is as a kind of barrier between the family home and the outside world. Usually these gates are wooden and have important carvings that are meant to either be religious or represent something that the maker found important enough to etch in. 

It’s a connection to the ancestral past, and what’s interesting to note about them is that because in the old days it was so common, you can observe differences from these type of gates in West versus where I grew up in the East. 

But they are unique and an important connection to heritage, I know my parents looked upon it as sacred because it was supposed to be guard our ‘sanctuary’. 

My parents and their parents before them were very religious so I remember ours had a giant Isten Hozott carved into it which means ‘God has brought you’. 

The gates aren’t really created anymore but the ones left have beautiful legacies of rich culture and of course the folklore reflect in them. The carvings have immortalized the period they were created with paintings, visual imageries like crosses and doves, and of course like I mentioned before words of wisdom or associated with religion. But because of how old most of them are, they are fading from weathering. 

People in my hometown take pride in them because it shows off our village identity and it’s our little corner of the world where we get to shine with our cultural traditions. 

I think people still sell them, but it’s lost its sacredness and it’s mostly for tourism or decoration. My family still has ours up in front of the house, but it’s been up for so long that you can barely make out the carvings but still it serves as a reminder and protection of the past.”

Analysis/Thoughts: 

Before this interview I had never even heard of the concept of the Szekely gate and was astounded at how much I was able to learn from it. From researching, I learned that often times these gates were made for the wealthy and as time went on it became a large part of lower households histories as well. It is fascinating how much pride the people of the Szekelyfold hold towards their cultural and folk identity. 

I admire the beautiful carvings and art that are the gates and wish it were still around as much as it was in the past rather than just a relic. I love how much emotional connection the person I interviewed had and overall just the connection the gate has with ancestral past. I love how unique the carvings are and how it can be anything from flowers, to the sun, moon, and angels.  It is also funny to note that oftentimes some of the houses are long gone yet the gates remain as reminders of what was. Overall, I learned so much about the beautiful tradition and past of Szekely kapu and hope to see one in the future. 

Annotations: 

For visual reference: 

https://live.staticflickr.com/6077/6095656579_79e62a1bee_b.jpg

For more information: 

https://wondersoftransylvania.com/wonder/the-szekler-gates-of-marefalva

Májusfa & the Május Fa Tánc

Nationality: Hungarian
Age: 45
Residence: Queens, New York
Performance Date: 04/13/2021
Primary Language: Hungarian
Language: English

Main Text: 

Májusfa & the Május Fa Tánc 

Background on Informant: 

She was born and raised in Hungary, but moved to the United States in 1997. She is knowledgable of her roots and has lots of wisdom to share about its’ cultural traditions. Growing up her family practiced the traditions of the May tree (Májusfa) and she has shared with me her experiences with it. 

Context: 

She explains: 

(Translated) 

“On the night of May 1st every year, the boys of the town would cut down a May tree from the forest and bring it to a girls house. Usually one boy would set up the plan for the girl he liked and get the help of his friends. 

The tree was sort of a symbol of renewal and also a token of love, it was a cute tradition.

They would decorate the tree with colored ribbons of all sorts of colors — because the trees are very thin it looks like a giant mesh of confetti. Sometimes they would tie a bottle on the top as well. The trees are also very tall and I could see the top of the tree with the beautiful ribbons from the top of my fourth floor apartment. 

When the decorating was done, the boys would stay out all night until the morning to call out the girl and serenade her and often give small gifts such as flowers, jewelry, and perfume. 

It was exciting to wake up in the morning and see which girl received a May tree. I got some and was always so happy to see them, wish we had the technology of today cause then I could have some pictures to look back on.

There was also a dance associated with the event. Girls who get a tree hosts the village with food and drink, and they usually do a traditional dance with music around the tree in celebration.

The tree stays up until the last night of May, and there’s a cute saying where whoever’s tree remains green, and does not wither, then their love will last forever. 

It was quite a public announcement of courtship I will say, but because I lived in an apartment, it was a little bit more rare to receive one as it was best to have it planted in the countryside. 

It was very fun and it was funny to see how the girls became competitive with who got the prettiest tree, and you had to look out cause enemies might ruin the tree as revenge. 

Another competition was climbing the thin tree, which the boys often attempted trying to win the bottle on the top of the tree. 

The tradition is one of my favorites and is the perfect introduction to spring into summer, although I don’t think it’s been practiced as much anymore.” 

Analysis/Thoughts: 

Before this interview, I had never even heard of this tradition and was absolutely entranced after learning about it. I love how it ties into the culture of Hungary and it is quite the adorable tradition practiced. Looking at reference photos, it is almost shocking at how tall those trees are and just how extravagant people got with the decoration. I love how wholesome it is in ushering in a new season and how it has little notions of wisdom in representing young love and fortune. 

The symbolism of the tree (of rebirth and nature) and the event as a total has a rich tradition and from researching I was able to learn about the development of it from generation to generation. It also goes hand in hand with religious traditions as the event is associated with St. James the Apostle and the tree is also referred to as the ‘James Tree’. It is said that the stick of Valburga, nailed to Saint James and Saint Philip, turned green and sprouted flowers indicating virginal purity, thus the symbolism associated with the tradition. 

It’s interesting to note how many of Hungary’s traditions are rooted in religion and how its’ continued to play a major role in culture and heritage. Overall, I enjoyed learning about this event and will be exploring more to understand its’ impact in Hungarian history. 

Annotations: 

For visual reference check out: 

https://i.szalas.hu/packages/1150397/original/706320.jpg

For more historical background: 

http://studyinhungary.hu/blog/colourful-springtime-tradition-in-hungary-the-may-tree

Mikulás Day

Nationality: Hungarian
Age: 45
Residence: Queens, New York
Performance Date: 04/13/2021
Primary Language: Hungarian
Language: English

Main Text: 

Mikulás Nap (Saint Nicholas Day) in Hungarian tradition is celebrated annually on December 6th. 

Background on Informant: 

She was born and raised in Hungary, but moved to the United States in 1997. She is knowledgable of her roots and has lots of wisdom to share about its’ cultural traditions. She grew up with the traditions of Mikulás Nap as a child and continued to practice it with her own children. 

Context: 

She explains: 

(Translated) 

“Mikulás is the Hungarian ’Santa Claus’ but it is also a reference to Saint Nicholas (Miklós or Mikulás). On every December 5th, children are told to put out shoes (boots usually) in front of their house, windows, or even in more modern times their rooms. 

Then by the next morning on December 6th, which is Mikulás Nap (Saint Nicholas Day), good children wake up to find chocolates, small toys, and sometimes even money in their shoes, while the bad children get “virgács” which is like twigs wrapped in red paper as their punishment (kind of looks like a small broom)— it’s supposed to be a reference to ‘Krampusz’ who is this devil-elf hybrid creature. But no one really ever gives their children it even if they deserve it. My mother always told me I would get it, but she never would, she got me the most delicious treats. 

No one really practices “virgács” anymore and ‘Krampusz’ is not associated with Hungarian Christmas culture anymore either. In more modern times, I usually use the American Christmas Stockings to place small chocolates and tiny presents for my children, and then the next celebration after this is our Christmas (‘Karácsony’) on December 24th.”

Analysis/Thoughts: 

I loved learning about the traditions of Mikulás Nap and understanding the origin of the holiday and how it has shifted from tradition customs to a more modern version. It’s interesting to see how Hungarian tradition as well as other Eastern European cultures have this precursor holiday ahead of Christmas. Having also grown up with practicing this mini-holiday in my own traditions, I learned a lot about ‘Krampusz’ who has played a large of role in the past, but has now become outdated in modern customs yet very much active in pop culture. I also had never heard of the “virgács” and assuringly most parents tend to treat their children with rewarding gifts rather than punishments on this day. 

As St. Nicholas is the patron saint of children, it is without a doubt that this ‘Father Christmas’ treats his children with blessings. I also love how this tradition hasn’t really spread far from Eastern Europe traditions and that it never caught on in the Western world as much as the other traditions such as ‘Santa Clause’ and Christmas as a whole. But overall, I was able to learn more about this tradition and the importance it continues to play in Hungarian culture, and its preservation that I would say will continue to last a long time. 

Annotations: 

For more information check out: 

https://search-proquest-com.libproxy2.usc.edu/legacydocview/EBC/1386985?accountid=14749

www.jstor.org/stable/10.1525/j.ctt1pnktx.8