Crayfish feast
The crayfish season, which begins in the first week of August, has its roots in an old ban on crayfish fishing between November and 7 August. Here you can find out more about the history of the crayfish feast, based on Nordiska museet’s cultural-historical research and collections.
The history of crayfish in Sweden
Crayfish eating in Sweden came from influences on the European continent and is known since at least the 16th century. Like many other festive traditions, it was first adopted by the upper classes. In the farming society, crayfish were not commonly eaten as food and were instead associated with times of hardship or fasting. On the continent, crayfish were once eaten in large quantities by monks during Lent.
The first mention of crayfish in Swedish gastronomy is found in a letter from King Erik XIV from 1562, in which he ordered that as many crayfish as possible should be gathered for his sister Anna’s wedding. At the time, crayfish were not eaten whole and cold as they are today, but were used in dishes such as forcemeats and stews. King Erik also cultivated crayfish in the moats around Kalmar Castle.
During the 18th century, crayfish appeared in cookbooks in dishes such as crayfish cakes, crayfish sausages and stews with crayfish tails. Eating whole crayfish became common later, and by the late 19th century they were served cooled in their own broth and decorated with flowering dill.
While crayfish became a recurring feature of upper-class dining, they were barely considered food among the rural population except during years of shortage. In traditional medicine, crayfish and their so-called “crayfish stones” were also believed to have healing powers.
There was once a ban on fishing crayfish, which was completed lifted in 1994. Most people in Sweden still choose to start eating crayfish at the beginning of August, when the crayfish are at their most plump.
The crayfish feast as a Swedish tradition
The term kräftskiva, or Crayfish feast, came into use after the turn of the 20th century. The tradition probably developed from bourgeois crayfish dinners in the 19th century, known as kräftsupé. During the 1930s, the term kräftskiva appears to have replaced older for the same celebration. The word skiva was originally a derogatory 20th-century slang term for a drinking party, but gradually became an accepted expression.
Kräftskiva is today one of the celebrations strongly associated with Swedish identity. This can be seen in its food and symbols: Swedish schnapps, dill, Västerbottens cheese, Swedish flags on the table, Swedish crayfish and traditions surrounding how crayfish should be eaten.
The crayfish feast shows how newly created rituals can quickly come to be seen as traditional and become part of national identity. Its connection to Swedish identity has roots in the modernisation of the 19th century, the rise of the middle class and the influence of national romanticism.
In his novel Getting Married (Giftas) from 1884, August Strindberg describes a character explaining the “correct” way to eat crayfish, showing how rituals and customs around the meal were already becoming established in the 19th century.
What do people in Nordics celebrate, and how?
As a museum of cultural history, Nordiska museet documents everyday life and festive occasions in the Nordic region. For example, we research: What do people celebrate, and how? What do the traditions and rituals of yesterday and today look like? And what role do they play in our social life?
We have been gathering knowledge about traditions since the late 19th century
Since the late 19th century, we have been documenting and gathering knowledge about traditions and rituals in people’s everyday lives and celebrations, which represent festivals and traditions. This knowledge takes the form of artefacts, photographs, folk memories and transcribed interviews featuring examples of rituals and traditions.
We have also collected and documented this material through fieldwork (that is, documenting celebrations on site), sending out questionnaires, interviewing people and, more recently, through digital collections.
Traditions change and are dynamic
Over the 150 years that the collections have been in existence, there have been enormous social changes in Sweden and the Nordic region. Traditions and social patterns are also dynamic and change: traditions are born, transformed and evolve in line with people, the times and the media. We continuously analyse the material in the light of both contemporary processes and historical circumstances.
Many factors shape and change celebrations
In short, it can be said that celebrations today reflect a multitude of influences from past social structures, from our own time, from migration, as well as social, economic and technological change.
Festivals and festive celebrations in the Nordic region are strongly influenced by the Christian faith, changes in society and values. Further factors include folk and supernatural- beliefs, folk religion and folk values that can be traced back to Nordic peasant society.
Over the 150 years that Nordiska museet has been gathering knowledge about traditions and rituals linked to festivals and special days of the year, there have been enormous social changes in Sweden and the Nordic region. Traditions are born, transformed and evolved in tandem with time and it’s people.
Ritual?
Over the past 150 years, research perspectives and concepts have also changed. A key fundamental concept is that of ritual. This refers to the practical observance – what people do in connection with a festival, tradition, specific day, time of year or event. Such as eating semlor, hiding Easter eggs, lighting candles in cemeteries or going ‘trick-or-treating’.
Rituals often involve symbols, such as the Christmas tree, the Midsummer maypole, waffles and semlor, or, for that matter, the crisps and dip enjoyed during Friday nights for the ultimate “fredagsmys”.
Tradition?
You could say that a ritual becomes a tradition when people attach particular value to the ritual and the celebration, without these necessarily having to be particularly old or widespread.
This definition, too, reflects the perspective of academic research. However, in everyday speech, the terms ‘ritual’, ‘tradition’, ‘festival’ and ‘custom’ are often used interchangeably. When we talk about traditions here, we are generally referring to rituals that are particularly valued; Christmas celebrations are one example.
Religious festivals
Another important term is ‘festival’ (högtid), which refers to rituals that are more closely linked to religious calendars. In the Nordic countries, the Christian calendar has dominated, but other religious calendars play an important role as well.
The boundary between religious calendar rituals and secular rituals appears to be becoming increasingly blurred, reflecting the secularisation of society. Most people in Sweden celebrate religious festivals without paying attention to their religious connection.
Annual festivals and life-cycle celebrations
In addition to the church calendar, festivals have historically been shaped by the rhythm of the farming year and agriculture. These are known as annual festivals or calendar rites.
Many festivals are linked to the human life cycle, where church rites have been, and remain, of great significance.
However, as society changes, so does the significance of these rituals. Although many people are still baptised today, it is not uncommon for this to take place through non-church naming ceremonies.
Ever-changing and dynamic
One of the most important insights into rituals and traditions to emerge from research is that they change. Certain particularly transformative social changes have left a clear mark on both everyday life and on rituals and festivals.
Perhaps the most significant from a cultural-historical perspective are the role of the church, as well as urbanisation, democratisation, the welfare state and the pursuit of social justice.
Contemporary life and tradition
As the Nordic countries became increasingly urbanised, economic conditions changed. People were no longer producing goods simply to provide for themselves. The family was transformed into a unit of consumption, able to purchase all the goods marketed in connection with festive occasions.
Traditions and festivals follow people’s movements between communities. Some are upheld, others fade away, and some take on a different meaning.
