North Dakota: A Guide to the Northern Prairie State

by Federal Writers' Project of the Works Progress Administration for the State of North Dakota

RACIAL GROUPS AND FOLKWAYS

International repute as a farming State brought North Dakota a steady stream of immigration up to the time of the World War. Tales of the rich wheatlands of Dakota drew a continuous procession of settlers with their household goods from the eastern States and from across the sea, to claim a share of the fertile western acres.

Little more than two decades has passed since this influx ceased. The State presents a patchwork of foreign groups, each still retaining many Old World customs of speech, dress, and social life. Cultural assimilation, however, has slowly veneered the life of the State with an American character which is gradually seeping into and supplanting the ways of the Old World.

The prevalence of foreign speech and customs seems quite justified by the 1930 census, which showed 105,148 persons, or 15.5 percent of the total population of 680,845, to be of foreign birth. In addition to this number, a still larger portion of the population, 45.4 percent, is first-generation American, born of foreign parents and therefore in close contact with the speech and customs of its fathers during its formative years.

Forty-two countries, most of them European, have contributed to the foreign-born population of North Dakota. Norway has the largest representation, followed in order of numbers by Russia, Germany, Canada, Sweden, and other countries, including the Netherlands, Denmark, Hungary, Finland, Rumania, and Iceland.

Unfavorable social and economic conditions among the rural population of Norway, coupled with harsh military regulations, prompted most of the Norwegian emigration to the United States. North Dakota was the natural choice of many whose families had, for generations, lived upon the land. Norwegian stock today constitutes 30 percent of the population of the State, and persons born in Norway make up 29.8 percent of its foreign-born population. Their settlements have been made throughout the northern and eastern sections of the State. In contrast with many other national groups, the Norwegians show little tendency to localize, and while predominant in many communities they manifest no aversion to settling where other groups are already represented.

The hospitality of the Norwegians is their greatest distinction. The coffeepot is always in use, and, coffee and pastries made from Old Country recipes are served whenever anyone chances into a Norwegian home, as well as at meals and between meals. The Norwegians have a charming way of bidding each other "Tak for sidst," meaning "Thanks for the last time I met you."

They retain to a marked degree their native tongue in its various dialects or bygdespraag, widely mixed with the English language. They are fond of music, and mountain waltz melodies, polkas, and spring dances, played on the accordion or violin, are enjoyed by young and old alike. The Hardanger violin, which has eight strings, is still made and played by the older musicians. The adult Norwegian, being very independent by nature, does not readily fit into an orchestra or large chorus; such organizations are more common among the younger people.

The most fantastic of the Norwegian dances is the Halling Dance, still seen on special occasions. It is reputedly the survival of a "dance of death" from the days when the knife was the means of avenging jealousies among the young men of Halling Valley in Norway. When a man began the intricate acrobatic steps of the Halling Dance, the other dancers knew he had seen an enemy or rival in the crowd, and unobtrusively withdrew to the edge of the dance floor, leaving the enemy, often unsuspecting, in the clear. Then, in a great whirl, the Halling dancer would send his knife spinning through the air with its message of death. The dance today is an acrobatic performance which requires great skill. It includes handsprings, the Halling-kast—a whirling and kicking step—and the krukeng, a jiglike step done in a half-sitting posture with the dancer moving about the floor.

In many Norwegian towns, Jule Bokke or Christmas Fools still make the rounds of the homes between Christmas and New Year. They are young people dressed in costume and masked, who call on the neighbors and are given food and drink at each home visited.

Among the factors which keep alive the Old Country speech and manners are the lager or societies, each of which represents a district in Norway. Members are former residents, or descendants of residents, of the district. At their meetings, native music, dances, and costumes are revived.

A holiday in all Norwegian communities is the Seventeenth of May, Norway's Independence Day. The festivities usually include speeches, picnicking, and dancing.

Norwegian influence has been felt in every phase of North Dakota life. Among prominent figures in the State have been Paul Fjelde, sculptor; Konrad Elias Birkbough, who discovered a cure for erysipelas; Carl Ben Eielson, pioneer Alaskan aviator; R. A. Nestos, A. G. Sorlie, and Ole Olson, who became Governors of the State. In the business world, the Norwegians have influenced the rapid growth of the cooperative movement. Skiing, a Scandinavian sport, is a popular winter recreation. The accordion, favorite of both the Norwegian and the German, is widely used in concert groups and dance bands. Foods which are commonly known, although not widely prepared outside the Norwegian home, include lutefisk, which is cod cured in lye; lefse, an unleavened potato bread baked in great flat, rough, gray sheets on top of an iron range; and fattigmand, a pastry fried in deep fat.

In the first two decades of the nineteenth century there occurred a German migration into Russia which was to be felt later in North Dakota. Free lands offered by the Russian Government (desirous of having its people learn German farming methods) drew many Prussians eager to escape the heavy taxation of their homeland. Throughout the Black Sea area German colonies grew up; in later years these contributed heavily to the stream of emigration to America. Today Russo-Germans dominate the Russian element, which forms 12.8 percent of the total population of this State.

Because of this Russo-German constituency, the Russian and German racial groups in the State often overlap. Native Germans form 1.5 percent, and persons of German stock 8 percent, of the population. The Russo-Germans first came to this State about 1889, settling in the south-central section, in McIntosh and Emmons Counties. Other Russian and Russo-German settlements are in the Missouri Slope and in the central area of the State. German groups are found in the southeastern part of the State, in Ward County in the northwestern area, and in Morton in the Slope region. Among outstanding Germans who have taken part in the development of the State are two Governors, George F. Shafer and William Langer.

In its residence in Russia, the Russo-German group acquired many customs which now distinguish them from their German cousins, but the two groups have much in common. They cling tenaciously to their native tongue in their homes and churches; the Russo-Germans, however, speak a dialect which is a result of their Russian residence. Both groups retain Old Country customs of dress, most noticeable of which is the use of the tuch or shawl worn by the women in place of a hat. On Sundays and holidays some of the older women appear in beautiful handworked tuecher and full-skirted dresses typical of peasant Europe. White stockings are often worn by the older women on holidays. The occasional appearance of a fez-like astrakhan cap during the winter bespeaks the Russian influence.

Although the dress of the older Russo-Germans is rather somber, their homes are quite the opposite. Floors throughout the house are invariably painted bright orange, this color scheme often extending to the back and front porch and steps. The exteriors of the house and other buildings are likewise sometimes painted in bright colors, with contrasting trimming. A not uncommon decorative scheme consists of two or three brilliant hues alternating in diagonal stripes across the sliding doors of garages, granaries, and barns. The interior of the summer kitchen (which is to be found back of most farmhouses and many town homes) is often painted in contrasting bright colors, one shade being used for a wainscoting effect, another for the top half of the walls and the ceiling, and a third forming a dividing border. Because of American influences, the penchant for these bright colors has become more subdued in recent years.

A popular note in home decoration is the use of bright-colored artificial flowers, which often adorn curtains, picture frames, and the organ or piano in the Russo-German home.

A typically Russian note is the common use of glass tumblers instead of cups for serving hot drinks. Another practice is the use of chicory as a substitute for coffee. A favorite delicacy of the Russo-Germans, also typically Russian, is the sunflower seed, known as the "Russian peanut." They eat these much as Americans eat peanuts. The sunflower seed is becoming popular as a confection throughout the State, and is now roasted and packaged for sale, in contrast with the old method of drying the ripe sunflower in the sun until the seeds could be brushed from the plant.

One of the most beautiful customs retained by the modern generation of Catholic Germans and Russo-Germans is the visit of the "Christmas Angels." Three young girls, trained as a rule by nuns, go dressed as angels from home to home in the community on Christmas Eve. They knock for admission, and when this is granted they enter the home, bless it, and sing one or two Christmas carols. For this service they are given a small amount of money. Another custom is the observance of "Name Day," when, on the day of the saint for whom he is named, each person must hold open house for his friends. Callers greet the host or hostess with "Happy Name Day." Birthdays, on the other hand, if they occur on a day other than the Name Day, are disregarded almost altogether.

Many German families observe December 31 as "Sylvester's Day." On this day the last person arising is "Sylvester" or the lazy member of the family for the coming year. Of course everyone in an industrious German family tries to avoid this stigma. Another New Year's custom is for all members of the family to leave through a rear door of the home at midnight and reenter through a front door. The first person to enter the home after midnight is a herald of the coming year: if he is fair, the new year will bring good luck; but if he is dark, he augurs misfortune.

The German people are fond of community music, and numerous bands and choruses have organized almost spontaneously under leaders. They are especially fond of song, and when a group of older people gathers for a social evening their chief pastime is often hymn singing. Much of the social life centers about the church, although in some communities the verein, or society, has many members and serves to keep alive the speech and customs of the Old Country, much as does the Norwegian lag.

Two interesting German religious sects are the Moravians, represented in the area near Fargo, and the Dunkards or, as they are now known, Dunkers, who have a settlement near Cando. One of the beautiful customs of the Moravians is the "love feast," a survival of an early Christian custom of breaking bread as an indication of brotherly love. The feast today generally consists of coffee and doughnuts, but the spirit is unchanged.

The Dunkers, or German Baptist Brethren, follow their early sectarian precepts of plain dress and plain living. While few of the women still wear the "dropped bonnet"—a small grey or black sunbonnet—the prayer covering or small lace cap is still worn during attendance at church services. Older members of the colony hold to the early rulings of the church in carrying no form of insurance. In early October of each year a harvest festival is held in the form of a religious observance.

From both the Germanic and the Norwegian groups is derived the most prominent foreign contribution to the language of the State: the universal use of ja ("yah") for yes.

Few group characteristics attach to the Canadians, who constitute 1.5 percent of North Dakota's foreign-born population, and are found in the northeast counties and the Red River Valley. Many of them are descendants of the Selkirk colonists who settled from Fort Garry to Fort Pembina early in the nineteenth century. It is from these colonists that most of the Scottish people in this State trace their descent.

For the French-Canadians the most important festival of the year is St. Ann's Day, July 26. A shrine to St. Ann has been built by French and Indians at Belcourt on the Turtle Mountain Reservation, and here on the saint's day come the lame, the halt, and the blind, to walk or be carried in the processional. Many miracles have been claimed.

In French-Canadian communities in the Red River Valley, the colorful Old Country wedding customs are still observed. As the wedding march is played the bridal pair and their attendants enter, followed by young men dressed in highly padded French costumes, and wearing grotesque masks. They are in both male and female attire, and dance and cavort to the delight of the guests.

Like their Norwegian neighbors, the Swedes who have come to America are predominantly a rural people. In North Dakota they constitute 1.2 percent of the total population, and are found in the eastern part of the State, mainly in Cass County, and in the central section east of the Missouri in Burleigh and McLean Counties.

Smaller racial groups in the State include Hollanders, in Emmons County near the south-central border; Danes, in the east-central counties of Cass, Barnes, and Stutsman; Poles and Icelanders, in the northeast section; Hungarians, in the Slope area; Czechs, in Richland and Walsh Counties in the Red River Valley and in Stark County in the Slope area; and many others, all showing a distinct tendency to localize.

Through their national societies, the Ukrainians in Burleigh, McLean, and Billings Counties in the western half of the State have retained much of the music, dances, and costumes of their native land. These are in evidence at their club meetings and also on holidays. The costumes are colorful and elaborate, and testify to the embroidering skill of the girls.

The Bohemians in Richland and Walsh Counties likewise are noted for their musical organizations, but they do not retain their native costumes or dances. The sokol or physical culture group is found in many of the Bohemian communities.

The sauna or steam bathhouse is a characteristic feature of the Finnish settlements in the southern and western sections of the State. Water sprinkled on a large brick stove or on heated rocks provides the steam for these baths, which are stifling on first trial but soon become a pleasing habit. The Finns, like the Norwegians, serve coffee to all guests who come to their homes, no matter what the hour. Coffee is drunk from the saucer, through a lump of sugar held in the cheek. Two holidays which are still celebrated in Old Country style are Midsummer's Day and New Year's. Midsummer's Day, June 24, is an occasion of picnicking, church services, confirmation of scholars, settling arguments or quarrels, and pitching horseshoes. On New Year's Eve, fortunes are told by dropping bits of melted soldering metal into cold water. One piece, melted and hardened before midnight, is a symbol of the old year; and the process is repeated with another piece after the stroke of midnight, to foretell the fortunes of the new year.

Both the Irish and the Icelanders continue to hand down their legends which have been brought from Europe. Icelandic children usually are well posted on the national sagas, including the alfa sorgur, which tell of the huldu folk or elves; and no Irish child is so poor as to be deprived of the ghosts, the banshees, the leprechauns, and other weird creatures of the Emerald Isle.

At Ross, in northwestern North Dakota, is a small colony of Syrians, most of whom are Ahmadiyya Moslems. They have their own place of worship, and conduct services each Friday as well as on other holy days. They retain many food customs of the Near East, one of the most interesting being the use of a meal made by crushing durum wheat which has been boiled and dried in the sun. The meal is then stewed with meats or vegetables or sweet oils.

The sugar beet industry of the Red River Valley has resulted in the importation of Mexican workers, who provide cheap and skilled labor for cultivation of the beet fields. The Mexican population is not large, however, having decreased greatly from the 1930 figure of 600, and has left no permanent imprint of its folklore or customs. The Negro population, never large, is also rapidly decreasing. The 1930 census showed 377 Negroes in the State.

Although not foreign-born, the Indian population constitutes a distinct racial group. Sioux and Rolette Counties, containing the Standing Rock and Turtle Mountain groups, have the greater part of the Indian population and consequently register the highest illiteracy in the State, from 7 to 8 percent. Other counties usually have an illiteracy rate of less than 1 percent, and sometimes less than half of 1 percent.

The Indians retain many racial customs and legends despite the encroachment of the white man's civilization. The metis, of French and Chippewa blood, were famous as hunters and trappers. Many of them were found in the upper Red River Valley and adjoining territory about 1850. Their descendants now live in small clay-plastered log houses, with much of their household equipment and bedding kept in the yard.

Many of North Dakota's characteristic folkways represent foreign cultures rather than anything intrinsically American. There is no lack, however, of native customs which are gradually absorbing and supplanting the Old World ways.

Because North Dakota is a farm State, many of its customs hinge on certain matters of rural importance such as the weather and the crops. Whether or not the farm people are able or inclined to attend is the greatest factor in the success of most social and civic events. Saturday night is the farmer's night in town, a welcome holiday after his week of isolation and work. Shops and garages become social as well as commercial centers, as friends stop to exchange news, gossip, and recipes. In many communities, Saturday night dances are held, and during the summer months a vacant lot will often be the scene of open-air motion pictures, with the spectators seated in their parked cars and blowing the horns in lieu of applause when the pictures meet with approval.

In addition to such general holiday celebrations as Christmas, New Year, and Memorial Day, in the Norwegian sections of the State, Norwegian Independence Day, May 17, is also marked by festivity. Among the Russo-Germans, Ascension Day is an unusually solemn holiday. At Christmas time, holiday decoration of homes is common, and groups of young people stroll about the streets or ride in sleighs singing carols. New Year's Eve brings about the usual noisy gayety, and in many towns it is customary to fire guns in a salute as the new year comes in. Watch parties are held in the churches for the more serious-minded.

The Fourth of July is an important holiday, not so much for its historic meaning as for its local interpretation. For days previously, the skies are anxiously scanned for signs of inclement weather. As the Glorious Fourth dawns a salute is fired, usually by ex-servicemen, and soon in the early morning air the sound of hammers is heard, as booths and "concessions" rapidly go up to be draped with bunting. Flags appear on the buildings and homes. Cars begin to pour into town, parking near Main Street, which has been roped off for the races. The square is soon filled with a milling crowd, all in their best clothes, the children clutching their long-hoarded pennies and nickels which they will exchange for soda pop, ice cream, and firecrackers. The program of the day includes patriotic speeches, airplane and parachute exhibits, races, and bowery dances, and in the evening the climax of the exciting day—a fireworks display.

The Russo-Germans know the holiday simply as "the July," and in a good year it is an occasion for new clothes for the entire family, commonly designated "July dresses" and "July suits."

Conviviality often joins with practical necessity to provide social occasions for North Dakotans. Butchering, sausage making, soap making, quilting, threshing, burials, illness, all furnish opportunity for friends to meet and visit while performing some deed of necessity or kindness. The farmer who is ill during sowing time will often have his crop put in by his neighbors, and he may be called on in the fall to help harvest for the recently bereaved widow of one of his friends. The neighbor who has lost his home by fire or has had some other misfortune will probably be given a "make-glad" party, at which he will receive gifts in kind and perhaps in money. After harvest, when there is straw to be burned, the young people of the locality will hold strawstack parties, roasting wieners and marshmallows as the burning stacks light the autumn night with their red gleam.

Sometimes, with the coming of dusk on winter evenings, bobsleighs slide away from darkened country homes, filled with all the members of the family, from grandparents down to babies. Often the sleigh will pick up additional passengers at a nearby homestead, and sometimes it becomes so crowded that there is scarcely room for the boxes of sandwiches, carefully wrapped cakes, and jars of pickles among the shuffling feet and heated rocks and bricks in the bottom of the sleigh. The singing creak of the sleigh runners accompanies songs that boom out on the night air. Presently a number of sleighs reach an appointed home, but they do not pause long. Across the fields the light of a farmhouse window offers a prelude to their welcome. They become studiously quiet until they reach the door, then burst in with shouts of "Surprise!" There follows a confusion of greetings and commands:

"Get a lantern."

"Put your horses in the east stall. John, show Henry where to put his horses, and—hey, John, turn Jip and Molly out to make room for Millers' team."

"Bring in them sandwiches I brought, Helen."

"Oh, heavens, you knew all about it—you're all dressed up and ready for us. With the country line it ain't possible to surprise anyone."

(Even where there is no country telephone line, it is considered something of a feat to catch the unsuspecting host or hostess napping. Yet all North Dakotans like surprise parties, and have them on birthdays, wedding anniversaries, and every other plausible occasion.)

The farmhouse is converted into a dual-purpose hall. The accordion is placed near the stove to "thaw out," wraps are deposited in corners, on chairs, and on beds, except the one reserved for the babies. Tables, the drophead sewing machine, and everything else that will serve the purpose are arranged for card playing. One room is cleared for dancing. After the first spurt of conversation lags, the musician takes his instrument on his knee, the floor is sprinkled with corn meal or grated paraffin, and soon the house is shaking from studding to rafter. Someone suggests a quadrille, or square dance, and the room resounds with the calls:

"First two gents cross over
And leave your lady stand,
Side two gents cross over,
And take her by the hand.
Salute your corner lady,
Salute your partners all,
Swing the corner lady,
And promenade round the hall."

"First couple to the right,
Birdie in the center and three hands round,
Birdie fly out and hunter step in.
Three hands round."

At midnight, after three or four hours of dancing and card playing, "the ladies" serve lunch. The hat is passed for contributions to the musician, but he does not take the money until he is through playing, which is usually about 3 o'clock in the morning. Then, after a general bedlam of looking for mislaid coats, the babies are carefully wrapped, the younger children are wakened and rub their eyes sleepily as they climb into the sleighs, the empty cake plates and pickle jars are collected, farewells are called, and horses, anxious to return to their own stalls, speed the drowsy parties home through the cold night.

The young people of the State usually have ample opportunity for courting at such parties, or at meetings of junior church organizations, church camps, and junior choirs. Matchmaking still exists in isolated Russo-German, German, and Norwegian communities, however. Except in the larger towns—and sometimes even there—the newly married pair is usually honored by a charivari, or "chivaree," with the bridal couple seated conspicuously on some slowly moving vehicle and taken through the streets to an accompaniment of blaring automobile horns and clanging tin pans. The bridegroom is expected to climax this procedure by buying drinks or cigars for the crowd.

Cigars are much in evidence at the birth of a first child, and also thereafter at the birth of a son. A child born with a caul is believed by many to have the gift of second sight, and it is also sometimes thought that the caul is a powerful fire-fighting weapon.

Superstitions attach to many other phases of life, as well as to births. Most of these beliefs are not peculiar to North Dakota, but are rather a part of the folklore of the Nation. A dropped spoon means company is coming, and so does the cat's washing its face. Snakes do not die before sundown. A horse-hair put in water will turn into a snake. The number of stars in the ring around the moon show the number of days before a coming storm. Plants which bear underground should be planted in the dark of the moon, and those which bear above ground in the light of the moon. A window shade rolling up when no one is near it portends a death in the family.

Many of the myriad superstitions are not believed, but nevertheless continue to be passed on. There is some belief in ghosts and occult powers, and scarcely any community is without the story of a strange death and a haunted house—such as the tale of the doctor who was mysteriously killed on a farm near Wilton and whose ghostly galloping team disturbed the farmer so much that he was forced to move. These stories, however, are often not credited but merely passed on for effect. As for fortune tellers, the most popular prophets are those who deal, not with tall dark men and long trips, but with isobars and isotherms, for the interests of agricultural North Dakotans are inseparable from the weather, which governs their destinies far more surely than any other factor in their lives.