Malanka

Malanka(Ukrainian:Маланка, orUkrainian:Щедрий Вечір,romanized:Shchedryi Vechir,lit.'bounteous evening') is a Ukrainian folkholidaycelebrated on 31 December, which isNew Year's Evein accordance with theGregorian calendar, formerly it was celebrated on 13 January corresponding to 31 December in theJulian calendar(seeOld New Year). The festivities were historically centred around house-to-house visiting by groups of young men, costumed as characters from a folk tale of pre-Christian origin, as well as special food and drink. The context of the rituals has changed, but some elements continue to the present.
The idea of house-to-house visits during the Christmas season is a pan-European one. Similar customs are observed in Ireland and England as "mummering", inWinterbräucheorFaslamin Germany, etc. In theWest Slaviclands, even more closely related customs are found, with Poles even using many of the same stock characters in their house-visiting traditions.
The ritual is derived from a Christianized folk tale of pagan origins. The story is based on the daughter of thecreator godPraboh, whose four sons includedVeles(demonizedas "theDevil"),Yarilo(or Yarylo, identified with St. George), Rai ('paradise'; St. John), and Lado or Mir ('peace'). His daughterLadawasmother Earth, who had two children: a son called theMoonand a daughter "Spring-May", later referred to as Mylanka because she was loving (Ukrainian:мила). In a version of the myth ofHadesandPersephone, Mylanka's evil uncle (the Devil) desired her presence in the underworld and abducted her one day when the Moon was hunting. While Mylanka was gone, the Earth lacked the rebirth of spring, and once she was released from the vices of the Devil, flowers began to bloom and greenery spread around the world. Ukrainians celebrate Malanka to symbolize the onset of spring.Another theory regarding the name of the character Malanka relates it to the Christian saintMelania the Younger, whosefeast dayisDecember 31: New Year's Eve.
This holiday is also known as Bounteous Evening in much of Ukraine and Belarus, but this name can also be applied toEpiphanyEve (or Theophany Eve) in Western Ukraine.A traditional way of referring to the holidays during the Christmas season in the Eastern Slavic languages is by which recipe ofkutia(whole-grain sweetened porridge), the most symbolic ritual food, is used. A lenten (dairy-fee) version (bahata kutia, 'ample kutia') is associated with Christmas Eve,schedra kutia('generous' or 'bountiful' kutia) with the Old New Year's Eve or Malanka, hence "bounteous evening", and a second lenten version ("hungry kutia") for Theophany Eve).
Descriptions of this holiday from the nineteenth century mention the folk play with a character named "Malanka". They frequently also mention the tradition ofdriving a goatfrom house to house to bring good luck. In some regions of Western Ukraine and in Romania, a live goat is replaced bya dancer in a goat costume.
In some villages ofVinnytsia Oblast, on this day they prepare a traditional festive dish ofblood sausage, which is also called "malanka". They also bake special breads which are called "Malanka" and "Vasyl".
On the morning of this day the second ritualkutiais prepared – the "generous" kutia. Unlike the "bahata" kutia onSviat Vechir(Christmas Eve), it is made with non-Lenten ingredients. As is done onSviat Vechir, the kutia is placed in thepokuttia– the corner of the house wherereligious icons are displayed, opposite thepich(stove). In addition, the women bakemlyntsi(pancakes), and makepyrihsanddumplings with cheese, to give as gifts to the carolers and "sowers".
Food is given a very important role: on Malanka, as it is believed that the more variety on the table that day, the more generous next year will be. The dishes should be very satisfying, but, for example, cooking fish is a bad sign, because happiness can "pour" out of the home. Pork dishes are definitely prepared, as this animal symbolizes abundance in the house. Traditionally, pork is prepared askholodets(meat in aspic),kishka(blood sausage) andpork sausage,vershchaky(roasted pork marinated in beetkvas),salo(cured slabs of porkfatback), stuffed whole pig, and more.
In the evenings and until midnight, the carolers stroll by the houses of the village. According to ancient tradition, New Year's caroling by the "malankary", like Christmas caroling, occurs after sunset, that is, when evil spirits rule. Teenaged girls, alone or in a group, run around to their neighbors to carol. They are rewarded with food and sweets.
Young men also go about on Malanka. This is called "leading Mаlanka". Young men in masks express good wishes, and amuse with funny songs, dances, and skits. One of them is usually dressed in women's clothing and is called Melanka.
According to custom, after finishing their ritual rounds, the next morning the young men went to a crossroads to burn the "Did" or "Didukh" – a sheaf of grain that had stood in thepokuttiasinceSviat Vechir– and then jumped over a bonfire. This was meant to cleanse them after dealing with the evil spirits all night.
The next day, (St. Basil's Day), the young men go to "sow grain" in the morning after sunrise. The grain is carried in a glove or bag. First they visit their godparents and other relatives and loved ones, then their neighbors. Entering the house, the sower sows grain and greets everyone with the New Year:
The first sower to visit on New Year's day brings happiness to the house. According to popular belief, girls do not bring happiness, only boys do, and therefore it is not appropriate for girls to go "sowing".
Canadian folkloristRobert Klymaszidentifies the Ukrainian tradition of Malanka as alike to themummeringpracticed in Britain, Ireland and Newfoundland, but with several differences. For one thing, Ukrainian Malankamummerswere typically unmarried and always male, never female; they made a point of visiting houses that had unmarried young women, so the ritual had a function incourtship. The humour of the ritual came from the fact that the lankiest, most awkward young man was chosen to play the role of Malanka, and then all the song praised Malanka's supposed beauty and grace. The eligible woman of the house was scrutinized to see to which of the mummers she gave any gifts of money or food and drink as evidence of who she might like to marry. According to Klymasz, these house-visits were largely lost after the Second World War, and replaced by a modernized ritual.
In North America, house visits were largely replaced by Ukrainized versions of an Anglo-North American New Year's Eve ball after the Second World War. They typically occur a week after Christmas Eve (Old Calendar), but not necessarily falling on 13 or 14 January; they are usually held on an ensuing Friday or Saturday night. The characters from the mummery are now presented instead as a skit for an audience.
These "Malanky" are mostly pure modernized recreation, but with enough distinctions to indicate their cultural background. The event would typically include a supper, raffles and door prizes, and end with azabava(dance). At midnight, once everyone cheers for the New Year, individual and pairpolkadancing is stopped and thekolomyikabegins. When thekolomyjkais finished, everyone resumes to their previous dancing and continue to party the night away. Malanka is often the last opportunity for partying before the solemn period ofLentwhich precedesEaster.