By Kate Mothes for Arts Midwest.
Broadcast version by Mike Moen for Minnesota News Connection reporting for the Arts Midwest-Public News Service Collaboration

In Norway, the hardingfele, or the Hardanger fiddle, is deeply woven into the nation's cultural tapestry. From the earliest known iteration made in 1651 by Ole Jonsen Jaastad, the instrument originates from its namesake region, the western district of Hardanger, where it was traditionally used to play wedding music, dances, and other songs.

A Hardanger fiddle looks at first glance like an intricately ornamented violin, with a fingerboard and tailpiece often inlaid with mother-of-pearl, ebony, or bone. It is more lightweight, however, with four slimmer strings, ink decorations on the wooden body, and the scroll at the end often carved into the likeness of a dragon or wild animal.

Another key element of a Hardanger fiddle is the addition of sympathetic strings, which sit in a layer below those that the bow touches, vibrating when the instrument is played and adding a richness to the sound. "You are playing, generally, two notes at once whenever you play a Hardanger fiddle," says luthier Robert "Bud" Larsen, a side effect of the instrument's flat bridge.

Larsen, who is based in Brainerd, Minnesota, was introduced to the art of fiddle-making and restoration with the help of local violin-maker Gunnar Helland. Helland had emigrated to the U.S. from Norway in 1901. After stints in Chippewa Falls, Wisconsin, and Minneapolis, he established a shop in Fargo, North Dakota, to carry on his family's craft tradition.

"Our family moved into the same building where Gunnar had his shop," Larsen says. "We hung out a lot, and I was very interested in what he was building. When I was in the seventh grade, he gave me an old violin and helped me through the process of restoring it."

Larsen's lifelong love for the instrument was born. Over the next several decades, he would build at least 40 Hardanger fiddles and restore more than twice that many.

Preserving, and Evolving, Tradition

Troyd Geist, state folklorist of North Dakota, is a big fan of traditional culture and history. He focuses not only on the heritage of traditional arts but also sees the potential for craft to contribute to health and a sense of wellbeing. He heads an apprenticeship program where a master artist is paired with a younger person in order to pass along knowledge.

Geist is fascinated by how U.S. makers have gradually evolved the Hardanger fiddle over time. Though the instruments have maintained many of their recognizable features, their designs have become distinctly American.

"For instance, the fiddles in Norway would have different rosemaling designs and different flowers that they really focus on," Geist says. "And the head above the fret is often carved, in Norway, like a lion or a dragon. They do that here, too, but they also carve, instead of a lion or a dog head on the end of it, a buffalo head."

Larsen and others in the community who are passionate about the Hardanger fiddle liken the craft to being similar to language.

"We know that a language that is not willing to change will soon die," says Larsen, who was a linguist in Papua New Guinea for more than 20 years before turning to fiddle making. "If people say a language should be prescriptive and you should write it the way the dictionary tells you to, and speak it that way, then the language will die out because it can't change. And that's the same with Hardanger fiddle music. Because new music is being written, and it's being used in different genres as well, it will stay with us for a long time because the music has learned to adapt to people's interests and cultures."

Both Geist and Larsen agree that it's important to continue to teach others how to make the fiddles, which can sometimes take a novice apprentice up to two years to complete. Some makers seek to protect their secrets, but "if you're not willing to share broadly and freely, the tradition is going to die," Geist says.

A Generational History

First comes the making of a fiddle and then, of course, comes the playing. Arts Midwest's GIG Fund recently supported an event at the Historical and Cultural Society of Clay County (HCS) where more than 220 people attended a concert performed by the Fargo Spelemannslag.

A spelemannslag is a group of folk musicians, often dominated by fiddles.

The wintertime concert featured a song written two centuries ago by Eirik Medås. "Eirik's direct descendant, a high school student named Elsa Ruth Pryor, played a new song that she wrote herself, on a Hardanger Fiddle that she made herself," says Markus Krueger, programming director of HCS.

"Minnesota and North Dakota are the two most Norwegian states in America. For a lot of people in our community, this is the music of their childhood that they remember their parents and grandparents playing," Krueger says, reflecting on the significance of the event. "It's a symbol of Norwegian culture and heritage, and even more than that, it's a symbol of Midwest culture."

The concert featured performances by Bud Larsen and Loretta Kelley, the president of the Hardanger Fiddle Association of America. It was a meaningful showcase of a living tradition, passed down through generations.

"The immigrants brought their fiddles with them, and they kept playing them in America, says Krueger. "They kept making them in America. We still make them and play them today."


Kate Mothes wrote this story for Arts Midwest.

By Amy Felegy for Arts Midwest.
Broadcast version by Kathleen Shannon for Greater Dakota News Service reporting for the Arts Midwest-Public News Service Collaboration

Ask any six-year-old and they’ll tell you just how to play the classic game of Go Fish: Get a handful of cards. Try to get four that match. Repeat as attention spans allow. 

But swap out the fish for owls and say “gookooko’oo” instead of “go fish,” and you have Bineshiiyag: one of several new amusements in the Nashke Native Games award-winning line. 

Launching a year and a half ago, the three-person business is trying to bolster Ojibwe language and culture in the Midwest—in a fun, accessible (not to mention, effective) way.

“Our mission is to increase awareness and the power of learning through gameplay. And boy, we just see it come to fruition every day,” says founder and CEO Tony Drews “Chi-Noodin” (Big Wind). 

Language learners, teachers, families, and curious board-gamers alike can purchase the games, ranging from modern takes on traditionals (like Bagese: The Bowl Game) to fast-paced fur trade-simulation kits with puzzles and tile matching challenges (like Mii Gwech). 

The games are an avenue for discovery; they can be played in Ojibwe or English (Dakota expansion packs coming soon!) Here, words are intentionally not forgotten. 

Drews says there are less than 700 first-language Ojibwe speakers in the U.S. 

“And if we don’t do something, we’re gonna become known as the people who were the Ojibwe,” he says. “Native history is Minnesota history. And without a spark, our youth aren’t gonna learn it.” 

Drews’s great-grandmother only spoke Ojibwe. Her daughter was sent to Pipestone Indian Training School and now, Drews’s father doesn’t know more than four words in Ojibwe.  

“It took one generation to strip my family of its culture, its language and the millennium of our culture,” Drews says. “We can’t talk about language and culture separately. They’re intertwined.” 

Take the word mindimooyenh. Somebody who holds the family together. A term of high respect for an elderly woman. 

“If you call someone an old woman in English, that’s a dig, right? So if we lose that word, we lose the cultural perspective of how we truly look at elderly women,” Drews says. “And the same with elders. We call our elders gichi-aya’aa: ‘the Great Beings.’”

Second-grade teacher Lisa Schussman’s students have played Ginebig: The Snake Game, Makizinataagewin: The Moccasin Game, and Bineshiiyag in her Lincoln Elementary classroom.

She loans out take-home kits at the Bemidji, Minnesota, school where many Native students attend; the area is surrounded by the Leech Lake (Ojibwe), Red Lake (Chippewa), and White Earth reservations. 

“I just find it such a valuable way to get … excited about the language and about their culture and respect too,” Schussman says, overhearing students using words learned in the games. 

“I think that a lot of times we get nervous to try or we don’t want to do something wrong, so then we don’t. But I’ve found that through the games, you’re a lot more willing when it’s in a fun, laughing atmosphere to just try.” 

Goji’ewizi: Just try.


Amy Felegy wrote this story for Arts Midwest.


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By Amy Felegy for Arts Midwest.
Broadcast version by Mike Moen for Prairie News Service reporting for the Arts Midwest-Public News Service Collaboration

Director Anj Karna describes Parachigo as a three-layer cake. 

Sitting on multiple floors, the grassroots art venue in Fargo, North Dakota, hosts pay-what-you-can studios, a music and event stage, a 24/7 band practice room, and an art store. 

It’s what many call a third place — a no-cost hangout spot. Run by five board members and a handful of volunteers, Parachigo is for all ages, alcohol free, and low cost. 

“Parachigo is a seat at the table that we built ourselves for local artists,” Karna says. “It’s the community voice of art.” 

This particular voice has a particularly uncommon name, too.

“I think a lot of the people who run the space and are passionate about the space share very similar views, but the goal is also to be neutral ground, regardless of that, for anybody recovering or like may come from a different angle, but shares the understanding that equality is important. So I think that’s kind of the only guideline and expectation.” 

Storefront Director Crona Solberg says Parachigo is “the little glue” between people and community, which often don’t meet due to financial or other barriers. 

“Everywhere in life, it seems, everything is just so disconnected. And this is the only place that feels connected,” Solberg says. “Mom and pops died 40 years ago. We’re bringing that back, but now it’s like 30 mom and pops all together.” 

Up next for Parachigo is adding more board members and volunteers, partially to lessen Karna’s workload as director, manager, fundraiser, outreach specialist … the list goes on. 

A main goal is climbing out of $2,800 in debt from relocating this year. People can donate by texting DIY to 53555. 

A dedicated space to make art happen is just as integral as the art happening in it, Karna says. Parachigo is Fargo’s unwavering reminder of it. 

“I think in all cities, local communities and art communities are a dying breed. But they’re not going anywhere. [Artists] just need a place to get together. And if you have an empty space and open it to local creatives, they will fill up the space with beauty.”


Amy Felegy wrote this story for Arts Midwest.


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Book bans are on the rise in Maryland, according to a new report from PEN America.

The nonprofit that tracks issues of free expression says Maryland tied with South Carolina at ninth for the number of books banned during the last school year.

Three Maryland school districts tossed out a total of 64 books.

Carroll County was responsible for 59, due to a new policy there that bans titles with any sexually explicit content - a policy backed by Moms for Liberty, a national parental rights group.

Tasslyn Magnusson, a senior advisor with PEN America's Freedom to Read program, said parents have always had questions about books for their children and worked with librarians. But now, she said, the motive behind bans is changing.

"There are people who don't want to read the titles, but submit large challenges - 20, 30, 40 books at a time - and it's not about their child and their family," said Magnusson. "It's about all the students, and it's much more ideological and driven by much more political interests across the country."

Some of the titles banned in Maryland included notable works like The Handmaid's Tale by Margaret Atwood and The Bluest Eye by Toni Morrison.

The PEN America research found books bans haven't been evenly distributed across the country. Iowa and Florida were responsible for more than 80% of the banned books in the last year.

And in the last school year, 29 states saw at least one booked banned. Magnusson said to change this trend, folks must show support for librarians before book challenges arise.

"You need to go into the public comment time of your school board meeting or send messages to your administration, before things happen in your community, about how much you love your librarians," said Magnusson. "Talk about how much you love diverse, inclusive literature that prepares your children for the world that they live in."

This past April, Maryland Gov. Wes Moore signed the Freedom to Read Act into law. It requires school officials to not remove books based on ideological, religious or partisan opposition.



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