Surströmming
Since 1940, surströmming season has been set for the third Thursday in August. But how old is this tradition, and when did we start making and eating surströmming? Here you can find out more, based on Nordiska museet’s cultural history research and collections.
What is surströmming?
On contrary belief, surströmming is not rotten. It is herring that has been fermented. The fermentation gives the dish its distinctive smell, which many people find challenging. Surströmming is often associated with northern Sweden but is eaten in many other parts of the country as well, often together with thin flatbread, onion and sometimes schnapps.
The fishing takes place in spring when the herring is ready to spawn. After cleaning, the fish is placed in strong brine for about two days, or until all blood has been removed. It is then fermented in barrels with a weaker brine for six to eight weeks. At the beginning of July, it is usually ready to be packed into tin cans.
Since 1940, the annual premiere of the surströmming season has taken place on the third Thursday in August. The fixed date was introduced because competition and increased demand had led to unfinished (unfermented) surströmming being sold.
From everyday food to festive tradition
Surströmming has been known in Sweden since at least the 16th century, when it was traded as a preserved food. Unlike many festive dishes, it originated as everyday food in the farming society. Fermentation was a method of preserving fish, and other fish such as roach were also fermented and known as surmört.
Over time, improved packaging, from wooden barrels and pottery vessels to modern cans, allowed surströmming to be sold further south. During the 19th century, the tradition spread across social groups and what had once been considered poor people’s food became a festive dish.
Surströmming continues to divide opinion. Some consider it a delicacy, while others find it unpleasant. In 1891, cookbook writer Charles Emil Hagdahl described it as a dish appreciated only by those initiated into its taste.
Surströmming and Swedish identity
Like crayfish, surströmming is closely connected to ideas of Swedish identity, but also to regional identity. It is particularly associated with northern Sweden, where many people claim to know the “right” way to eat the dish. Such claims of expertise are typical of traditions strongly connected to specific regions and places.
In recent years, international chefs have tried surströmming and, despite reacting to its strong smell, have also expressed appreciation for this unique delicacy.
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.
