Tag Archives: norwegian

Dark-Humor at a Funeral

Background: N is an American with part Irish/Norwegian descent. During funerals, he remembers his uncles sharing a compilation of the deceased person’s best jokes and most scandalous stories to garner a few laughs.

Text:

N: “When the official funeral ceremony was over, I remember my four great uncles would gather at the reception and start cracking jokes at the dead person’s expense…sort of brutal to be honest. They’d air out all the person’s dirty laundry, but everyone seemed to really enjoy it… I always thought it was super fun as a kid because everyone was laughing… I didn’t understand the profanity much.”

Interviewer: “Did they do this at every funeral?”

N: “Pretty much anyone’s, mostly at each other’s to be honest…maybe because they knew they wouldn’t be offended if someone were cracking jokes over their own deathbed. It sadly got to the point where no one was left to share the jokes…and the tradition sort of died out.”

Interviewer: “Did anyone ever get upset?”

N: “I don’t really remember but I think everyone got pretty used to it. But [the uncles] definitely stayed serious at certain funerals, like if the person were less closely related to the immediate family, if you know what I mean.”

Analysis:

In many western societies, funerals are viewed as a time to mourn and be sorrowful over the passing of a lost loved one. However, others choose to celebrate and reflect upon the life of the deceased by having a bit of fun. Most likely, N’s heritage played a role in the type of traditions involved at funerals. His uncles’ habits of telling jokes at the funeral can also reflect how Irish or Norwegian culture, specifically in America, choose to take a more joyous perspective in the face of mortality. Although someone’s life cycle might come to an end, their impact is remembered and cherished by the family through oral tradition. Notably, N’s uncles refrained from telling the jokes at funerals of people considered outsiders to their immediate family, thus demonstrating how the tradition can be particular to the family as well. While the in-group finds it amusing, they must be cautious of how out-groups perceive the practice.

Uffda

Nationality: American
Age: 80
Performance Date: 02/22/2023
Primary Language: English

Context:

J, 80 was born and grew up in Spearfish, S.D. He is the grandson of Norwegian immigrants that moved to North Dakota so they could homestead and farm in the early 20th century.

Text:

“’Uffda’ in Norwegian is an exclamation, it represents surprise, annoyance, etc. My mom and grandmother both used that word generously.” said my informant.

Analysis:

The term ‘uffda’ seems to be a very common stereotypical expression in areas such as Minnesota and the Upper Midwest. These regions in the US, are populated by the descendants of Scandinavian immigrants, including many Norwegians. The phrase is used to express surprise, annoyance, relief, exhaustion, disappointment, astonishment, exasperation, and dismay; and it can be used positively or negatively. It is basically the equivalent of an exclamation mark in a regular conversation; it probably has the same functionality as when we say “OMG!”. The following links and articles verify the existence of this folk speech term: https://fillmorecountyjournal.com/what-part-of-uffda-dont-you-understand/

Uff Da: What the Norwegian American Expression Really Means

RUSSEFEIRING

Nationality: Norwegian
Age: 50
Occupation: Stay-at-home-mom
Residence: Vail, CO
Performance Date: April 24, 2021
Primary Language: Norwegian
Language: English

MAIN PIECE: 

Informant: So Russefeiring is a celebration of graduates from high school… I guess high school, sort of… The age is kind of in between high school and college I think, ‘cause most of them are 18 or 19. Um, but, you know, they’re ending a three-year academic education. And so they celebrate in the week before Independence Day, where they, um…  They wear these special suits or coats through that whole time that they decorate and draw on and have their friends sign them and all kinds of crafty stuff. And then they have graduation hats that have this long string coming down. And during this week they have all these obstacle things that they have to do, and everything that they do gives them a little, kind of… Treat, or an award that they tie onto their hats. So let’s say you kiss the president of a school, then you get a knot in the string on your hat… And then if you drink a whole bottle of champagne in one, big gulp, um… Then you get a champagne uh–what’s it called…? The cork. And you tie that onto the string or into the hat… Like silly things, you know?

Interviewer: Can you talk a little bit about the different colors of the uniforms? 

Informant: Yeah so if you went to the schools where you, um, studied economy and finance… Then you were called blåruss… Like “blue russ,” and your hat’s blue. If you were into the STEM subjects, then your hat is red. And traditionally, if you… Went to a school that wasn’t strictly academic, like a trade school, then your hat would be black… I think you can study language, like Norwegian, at both schools, so it just depends on what school you went to.

Interviewer: Can you talk about the bus culture? 

Informant: So their last year, the year that they graduate, the students start early planning for their graduation and for this one week. So a lot of kids will get together and they will purchase a bus and then they will decorate the bus… It’s kind of a van more than a bus though. I would call it a van… And they will decorate it on the outside. They will usually ask a younger student who is not graduating if they will be willing to drive them around for that week.

Interviewer: And can you talk a bit about the drinking culture during that final week?

Informant: During that week the school knows this is happening. I mean, you still have to go to class, but people don’t take it that seriously. Because once Indepence Day has happened, everyone is studying. ‘Cause all the exams are after Independence Day. So before that it’s not really taken seriously. People are probably drunk in class. You don’t really go home that week… You sleep on the bus. You sleep wherever. You go home to shower every once in a while. Maybe. 

INFORMANT’S RELATIONSHIP TO THE PIECE:

Informant: Our bus was both boys and girls… And I would imagine there were around ten of us, I think… You know, cause it costs money. We had to buy the bus and it costs money to fix it up a little bit… We didn’t have group names or get pins. I think a lot of people do now, but we didn’t.

Interviewer: Did you ever hear about your parents’ Russefeiring?

Informant: No, ‘cause none of them went to school like I did, you know? My mom didn’t go to that kind of school. And my dad, back then, he went to a sort of trade school, and he was much older when he did that. So they didn’t celebrate that way. Cause none of my parents were academic.

REFLECTION: 

Russefeiring is a celebration, commemorating the end of the students’ studies. It is also a rite of passage into adulthood. During this one week, debauchery and mischief are encouraged. The students become trickster figures, of a sort, as they act impulsively, break rules, and emphasize humor and fun above all. The students are in a liminal place, on the threshold between adolescence and adulthood, as they are not quite students any longer, but also have not yet graduated. They are unstable figures, as demonstrated by the mischief they enact. Russefeiring also seems to be a sort of catharsis before final exams. One might even consider it a catharsis preceding adulthood. Once they have graduated, they must find jobs or dive more seriously into their studies at professional schools (ex. medical school). Russefeiring is one last teenage-hurrah; it is a week of instability before the students have to become stable adults.

ANNOTATION:

Further reading:

Sande, Allan. “The Norwegian ‘russefeiring’. The Use of Alcohol as a Ritual in the ‘rite of Passage’ to Adulthood.” Nordisk Alkohol- & Narkotikatidskrift : NAT, vol. 17, no. 5-6, SAGE Publications, 2000, pp. 340–54, doi:10.1177/1455072500017005-603.

The Wetting Tree

Leave a reply
Nationality: American
Age: 52
Occupation: General Contractor
Residence: Cloverdale, California
Performance Date: May 3, 2021
Primary Language: English
Language: Norwegian

Background:

My informant for this piece is an American of Scandinavian descent. He lived in Norway for a time during high school and learned the language while he was there. He also still keeps in contact with his host family from his time living there, and his son recently spent a year abroad there as well. In regards to this particular piece, it was said in old Norwegian culture that trees represent life, and each tree has a separate spirit.

Context:

After my informant moved into his house, he built a barn to operate his business from. When the barn was finished, the wetting tree tradition took place.

Main Piece:

“Traditionally, an evergreen bough is nailed into the final beam of a barn–the ridge beam. When the whole building is done, a party is thrown and everybody drinks a toast to honor all the trees that went into the structure and to wish it a good future. We used a live tree–an olive tree–in a pot. And when it was all done we took it and planted it in the row by the house.”

Analysis:

Personally, I like this tradition because those who have helped to construct the building show their gratitude towards the trees for providing the materials which them to build it. But when we take a look at this Scandinavian tradition, it looks like an instance of sympathetic magic. More specifically, I believe it’s a practice of homeopathic magic. In order to ensure the prosperity of the recently built barn, a bough–or in my informant’s case, a whole tree–is hung from the highest rafter of the barn. Thusly, a part of what the barn is made out of watches over the entire structure in order to protect it.

Per Spelmann

Leave a reply
Nationality: American
Age: 52
Occupation: General Contractor
Residence: Cloverdale, California
Performance Date: May 3, 2021
Primary Language: English

Background:

My informant for this piece is an American of Scandinavian descent. He lived in Norway for a time during high school and learned the language while he was there. He also still keeps in contact with his host family from his time living there, and his son recently spent a year abroad there as well. he recalls this song fondly because “we used to sing [it] when our daughter was upset or crying, and it was the only thing that could get her to sleep.”

Context:

Per is a common older name in Norway, and Spelmann is a name too but it literally means “player.” In Norway, a classical or folk musician is called a spelmann. My informant learned the song living Norway in high school when he was learning folk dance, and when they were done dancing he’d “jump up and kick the hat off the stick!” To understand this song, it’s important to know that it is about a musician who had to trade his violin in order to feed his family. Here, he gets it back:

Main Piece

“Per Spellmann han hadde ei einaste ku, Per Spellmann han hadde ei einaste ku,

Per Spellmann (Player) had only one cow, (repeat)

Han bytte bort kua fekk fela igjen, han bytte bort kua fekk fela igjen,

He traded away the cow to get the fiddle back, (repeat)

Det gode, de gamle, fiolin, det fiolin, det fela mi!

The good, the old, violin, violin, that fiddle of mine, (repeat)

Per Spellmann han spelta aa fela hu laat, (repeat)

Per Spellmann played and the fiddle laughed

Saa gutterne dansa, aa jenterne graat, (repeat)

The boys danced and the girls cried.

Det gode, de gamle fiolin, det fiolin, det fela mi!”

Analysis:

This old Norwegian folk song tells us a great deal about the culture and beliefs of Norway’s people. Its basic concept–a man trading his violin to support his family and trading it back for his last cow–is not hard to understand, but it’s very valuable. It might seem that the man simply doesn’t love his family very much, but this isn’t the case. At first, he does trade away his instrument for them, showing how much he cares. But in the end, he trades his last possession of value–his only cow–to get his fiddle back. Although it’s sad for his family, the song shows that this culture values happiness over everything because life is nothing without it. This cultural value is still reflected in Norway’s present-day laws, which factor citizens’ happiness into other national measures of success, ensuring that the people are well taken care of.