User:Hollandculver/Julebukking
Julebukking (Gå julebukk) is a Christmas tradition of Scandinavian origin. The term julebukk translates to "Christmas goat."
Julebukking is the Norwegian form of traditional Christmas masquerading, present in many European countries [1]. Between Christmas and New Year's Day, people wearing face masks and costumes (Julebukkers) go door to door, where neighbors receiving them attempt to identify who is under the disguise. Entire families might participate together, or julebukkers might go in uniform age and single-sex groups [2]. Dancing, singing of Christmas songs or instrumental music is commonly involved, but not always. After the julebukkers have been identified, refreshments, often times alcohol, and food is served, all provided by the household. Offering people holiday treats and something to drink is customary, and a favored part of the tradition. Everyone in a particular neighborhood or area might be visited, or only a selected few close friends. In some traditions of julebukking, at least one person from the visited household will join the band of julebukkers and continue to the next household, eventually forming a larger group with more people than they begun with. [3]
Masquerading[edit]
Julebukking is related to mumming, caroling, and in certain aspects, the custom resembled the modern-day tradition of Halloween trick-or-treating. It has also been compared to the Cajun Mardi Gras [4]. Christmas masquerading has thrived in a number of European countries, brought to many parts of North America by groups of immigrants [5]. Along with masking the face and body in costume, and unusual mannerisms, attempts are made to mask the voice of julebukkers. Those being visited wanted to find out who the masqueraders were; they tried to get the visitors to speak and thereby reveal a recognizable voice or characteristic word or expression that would help identify them. The conversation frequently had a standard range, from the weather to where the jukebukkers had come from and where they were going next. Such ‘conversation’ was conducted by the julebukkers using disguised voices to imitate animals — particularly, the goat [6]. Julebukkers acted in uncharacteristic ways to what was known of them- their typical Norwegian American demeanor [7]. They often abandoned all manners, reversing their accustomed behavior and acting out foolishly, crazy, and ridiculous, all furthering the narrative of masquerading their identities. Julebukkers will barge into homes without knocking, remain silent when spoken to, leave messes in the homes, dance around, play tricks, and frighten the children [8].
Once identified, Julebukkers discontinue their facades. They will assume their customary roles and identities, becoming polite houseguests and acting in line, until they resume the act at the next house.
History[edit]
The earliest form of Julebukking was a pre-Christian pagan ritual. The tradition of the Yule goat (Julebukk) is commonly believed to have originated in Norway, at a time when pagans worshiped Thor, the god who traveled in his chariot drawn by two goats. During the Yule holiday, they would disguise their appearance by dressing in a goatskin and go from house to house carrying a goat head.
The goats head has also been associated with ancient fertility rituals that involved the sacrificial slaughter of goats. Though the origin of it still remains uncertain, it is also first have functioned to ward off the hordes of evil spirits formerly believed to have slipped through the seam of the year to haunt the Christmas skies. [9]
Christian missionaries modified the tradition and divorced its meaning from Paganism. The Yule Goat became one of the oldest Scandinavian and Northern European Yule and Christmas symbols and traditions. In Scandinavia, the figure of the Yule Goat remains a common Christmas ornament. It is often made out of straw, has a red ribbon around its neck, and is found under the Christmas tree.
German and Scandinavian immigrants brought this tradition to America. Though the practice of Julebukking may be dying out in Europe, it can still be observed on occasion in rural communities in America with large populations of people of Scandinavian descent, such as in Petersburg, Alaska, Ketchikan, Alaska and Rushford, Minnesota.
In the enforced confinement and conformity of earlier times, Julebukking provided a much needed release to participants, allowing them a rare opportunity to act just as they pleased and act out of normal roles or identities, protected and permitted by the costumes and cloak of anonymity [10]. Nowadays, Julebukking is viewed as a simple act of fun and entertainment, but in the traditional, interdependent peasant community, it provided assurance that each family compiled with social norms and could, therefore, be relied upon in times of trouble [11].
Revival[edit]
Though Julebukking is less common in Norway than in the past, the tradition still lives on in many areas of the upper midwest. The custom died out during the late 1930s and early 1940s in most Norwegian American communities due to a wide array of reasons including increased mobility of ethnic distinctions, high rates of robbery and crimes, suspicions in the wake of WWII, the effects of technology, the end of prohibition, social criticism, etc.[12] Communities began to long for the nostalgic past the tradition enticed, thus, the revival began.
Today, Julebukking is practiced mostly for entertainment, an increased sense of community, and paying homage to tradition. This traditional custom has survived through adaptation to a new context and function, while still remaining rooted in its historic past.
References[edit]
- ^ Olson, Ruth (2002). "Review of Keeping Christmas: Yuletide Traditions in Norway and the New Land". The Wisconsin Magazine of History. 85 (4): 67–67. ISSN 0043-6534.
- ^ Stokker, Kathy (2000). Keeping Christmas: Yuletide Traditions in Norway and the New Land. St. Paul, MN: Minnesota Historical Society Press. pp. 220–238. ISBN 9780873513890.
- ^ Stokker, Kathy (2000). Keeping Christmas: Yuletide Traditions in Norway and the New Land. St. Paul, MN: Minnesota Historical Society Press. pp. 220–238. ISBN 9780873513890.
- ^ Weiher, Marissa (November 24, 2017). "Memory of 'Christmas fooling' lives on". The Monroe Times. p. 2.
- ^ Stokker, Kathy (2000). Keeping Christmas: Yuletide Traditions in Norway and the New Land. St. Paul, MN: Minnesota Historical Society Press. pp. 220–238. ISBN 9780873513890.
- ^ Butterworth, Philip (2018-06-01). "Putting On and Removing the Mask: Layers of Performance Pretence". Early Theatre. 21 (1). doi:10.12745/et.21.1.3261. ISSN 2293-7609.
- ^ Stokker, Kathy (2000). Keeping Christmas: Yuletide Traditions in Norway and the New Land. St. Paul, MN: Minnesota Historical Society Press. pp. 220–238. ISBN 9780873513890.
- ^ Stokker, Kathy (2000). Keeping Christmas: Yuletide Traditions in Norway and the New Land. St. Paul, MN: Minnesota Historical Society Press. pp. 220–238. ISBN 9780873513890.
- ^ Stokker, Kathy (2000). Keeping Christmas: Yuletide Traditions in Norway and the New Land. St. Paul, MN: Minnesota Historical Society Press. pp. 92–97. ISBN 9780873513890.
- ^ Stokker, Kathy (2000). Keeping Christmas: Yuletide Traditions in Norway and the New Land. St. Paul, MN: Minnesota Historical Society Press. pp. 220–238. ISBN 9780873513890.
- ^ Stokker, Kathy (2000). Keeping Christmas: Yuletide Traditions in Norway and the New Land. St. Paul, MN: Minnesota Historical Society Press. pp. 220–238. ISBN 9780873513890.
- ^ Stokker, Kathy (2000). Keeping Christmas: Yuletide Traditions in Norway and the New Land. St. Paul, MN: Minnesota Historical Society Press. pp. 220–238. ISBN 9780873513890.