3.3.15
Wordlists
In addition to the Urglaawe-specific words presented in A Dictionary of Urglaawe Terminology, there are, unfortunately, many words that we use in Deitsch that do not appear in the most accessible dictionaries.
Here on the Deitscherei blog now are lists of words that I have noticed over the years are missing from the dictionaries. The word lists are still not comprehensive, but they do present omitted, yet current, words relating to technology, herbalism, religion, social issues, and more.
There are also lists of the Deitsch names of towns (needs to be updated) and states and countries.
This is going to be a long-term, ongoing effort.
17.2.15
Faas and the Faschingkluck
Shrove Tuesday (today) is a Christian observance, but 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.
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.
3.1.15
From the Deitsch Girl, Displaced Blog
This. The genetic research project portion is of particular interest.
https://deitschgirldisplaced.wordpress.com/2015/01/03/branding-kitschy-keepsakes-or-honored-heritage/
https://deitschgirldisplaced.wordpress.com/2015/01/03/branding-kitschy-keepsakes-or-honored-heritage/
3.12.14
Stolen "The Passing Scene" Books Recovered
This recovery is of some importance.
The author of these books was my sixth grade teacher, George M. Meiser IX, who was a great influence on my life. He instilled in me a love for the history and wonders of Berks County, and some of the lore that has become part of Urglaawe is the result (wholly or partially) of things we discussed in class. I remember him leading a journey around the entire county to visit historic, sacred, and mythological sites. Throughout the course of the school year, each student had to construct a huge notebook consisting of things we learned.
These "The Passing Scene" books are valuable to the history of Berks and, in large part, of the Deitsch, too. The books can fetch up to $100 each on eBay, so the thieves were seemingly looking to sell them.
2.12.14
En Dummi Gschicht
EN DUMMI GSCHICHT
Claus Wiescht, 21. Abrill, 1948
Ich weess net was bedeidet soll,
As ich so draurich bin,
En grossi Lieg, aus Zeite alt,
Des kummt mir net vum Sinn.
Ich bin en Pennsylvanier,
Drum binnich schtolz un froh;
Vun Babbedeckel un Babier,
Gemacht, mit bissel Schtroh.
Ich such mir aa en Lorelai
Mit glitzerich goldene Haar,
Un goldene Schtreel - so soll es sei
Zart eem weit, Ya! Des iss waahr.
Ich finn sie net an Bacherach;
Aa net am Rewwer Rhei;
Ich kumm ans Dorfli Dierbach,
Im Wasgauwald herei.
Ach! Toni heest my Lorelai -
Hot goldnes Haar gwiss.
Sie iss en Draam; sie iss so fei --
Mei scheeni Pelzer "Miss."
"Was iss dei Naame, alder Mann?"
"Ich saag dir's net; 'siss Wiescht.
Ich bin, yo doch, Amerikaan
Vun Zucker's alle siesscht!"
Scheeni Yungfraa; sei mir nau gscheit,
Bin schier verrickt, un des aa Heit ---
Des hot die Lorelai gedan.
Der Griesche iss mir ganz zu schei --
Der 'Merikaan zu weit,
Der grutzich Franzos iss voll Wei --
Weess net was es bedeit.
Am Trifels glanzt der Sunneschei,
Unruhich flieest der Rhei;
Im Wasgauwald datt dunkelt es
Im Hatz, mer meent, datt funkelt es.
Beim Watt zum Lamm gehn ich hinei,
Un drink mir blendi Wei
Dann wie kann's annerscht sei?
Datt finnich mir mei Lorelai.
Ich weess net was bedeidet soll,
As ich so draurich bin,
En grossi Lieg, aus Zeite alt,
Des kummt mir net vum Sinn.
Ich bin en Pennsylvanier,
Drum binnich schtolz un froh;
Vun Babbedeckel un Babier,
Gemacht, mit bissel Schtroh.
Ich such mir aa en Lorelai
Mit glitzerich goldene Haar,
Un goldene Schtreel - so soll es sei
Zart eem weit, Ya! Des iss waahr.
Ich finn sie net an Bacherach;
Aa net am Rewwer Rhei;
Ich kumm ans Dorfli Dierbach,
Im Wasgauwald herei.
Ach! Toni heest my Lorelai -
Hot goldnes Haar gwiss.
Sie iss en Draam; sie iss so fei --
Mei scheeni Pelzer "Miss."
"Was iss dei Naame, alder Mann?"
"Ich saag dir's net; 'siss Wiescht.
Ich bin, yo doch, Amerikaan
Vun Zucker's alle siesscht!"
Scheeni Yungfraa; sei mir nau gscheit,
Bin schier verrickt, un des aa Heit ---
Des hot die Lorelai gedan.
Der Griesche iss mir ganz zu schei --
Der 'Merikaan zu weit,
Der grutzich Franzos iss voll Wei --
Weess net was es bedeit.
Am Trifels glanzt der Sunneschei,
Unruhich flieest der Rhei;
Im Wasgauwald datt dunkelt es
Im Hatz, mer meent, datt funkelt es.
Beim Watt zum Lamm gehn ich hinei,
Un drink mir blendi Wei
Dann wie kann's annerscht sei?
Datt finnich mir mei Lorelai.
13.8.14
The First Book of Urglaawe Myths
After three years of engaging in interview, piecing together the notes from those interviews, and connecting dots in our folklore, we are pleased to present The First Book of Urglaawe Myths. There is, of course, a reason that it is called the "first" book; there are still more notes to pore through! Cryptozoological creatures, deity interactions, and ancestor interventions are all here!
This little booklet consists of eight myths, most of which have been published on the Deitsch Mythology blog in the past.
All profits from the sale of this book go to Distelfink Sippschaft's operations, which include engaging with the community to find the myths, remnants of myths, and folklore that is critical to understanding the Heathen mindset in the Urglaawe context.
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