Swabian-Alemannic Carnival

As Swabian-Alemannic Carnival is Carnival in the southwest of Germany and parts of the Northeast and Central Switzerland referred. There it is usually called Fasnad , Fasnet , Fasnacht or Fasent . It differs from the Rhenish carnival , but has only been established as an independent form since the first quarter of the 20th century. While the carnival developed a new form of carnival in the 18th century and the Swabian-Alemannic carnival landscape swung into it, in the 20th century it remembered its traditions of medieval and early modern carnival.

Characteristic is the masking of the participants with "larvae" or "schemes" ( masks ), which are mostly made of wood, in exceptional cases also of fabric, paper, clay, sheet metal or wire (so-called wire gauze ). The costume wearers (in Swabian-Alemannic areas foolish men ) do not change their disguise ( Häs ) from year to year, but always keep it. In some areas it is even common to pass them on to generations.

Hop fool from Tettnang (The design for the hat and mask is from 1953 and is thematically based on a figure from the late 19th century.)

Fools meeting Riedlingen 1974

In December 2014, the Swabian-Alemannic Carnival was included in the nationwide register of intangible cultural heritage within the meaning of the Convention for the Preservation of Intangible Cultural Heritage by UNESCO .

Shrove Tuesday

Start on January 6th

In some places, the carnival celebrations begin on November 11th, as is customary at the Rhenish carnival; In most places in the Swabian-Alemannic region, the first carnival events take place after the end of the Christmas holidays on January 6th, Epiphany .

According to an old custom, the schemes (larvae) are dusted on Dreikönig. From then on “goht's degege”, the first events and parades begin. The actual carnival starts with the Schmotzige Dunnschtig (the Thursday before Ash Wednesday , Gumpiger - Thursday), the climax of the carnival. From this day on, there will be more parades and events, and specialties such as Fasnetsküchle will be prepared.

Accordingly, the beginning of Carnival is considered by many Swabian-Alemannic fools to be an essential distinguishing feature from Carnival. Many see January 6th as the more original date. However, recent research does not share this view. Similar to Shrove Tuesday, a forty-day pre-Christmas Lent begins on November 11th. On St. Martin's Day , therefore, comparable traditions can be found as during Shrove Tuesday. At the beginning of the carnival season, the 11th November only developed with the advent of carnival in the 19th century. After all, a Mardi Gras that would have dragged on through Advent and Christmas would have completely contradicted the meaning of these days.

The beginning of the foolish days is celebrated loudly in many places. In Lingen , Weingarten , Pfullendorf or Markdorf fast fools with their Karbatschen , in Rottweil klepfen the boys in the lanes with a Fuhrmann whip and thus cause a distinctive whip. In Villingen the bells of the rabbits, the so-called rolls , are shaken with a loud roar until it is certain that there is not even the smallest grain of dust in them. In general, on January 6th, great importance is attached to cleanliness. In the upper Neckar area , black-coated jackets go from house to house to rid the mothballed fool's clothes from the dirt. In Rottenburg am Neckar , the witches subject guests and furnishings in the inns to a similar treatment. In Lauffen ob Rottweil there is therefore also the so-called "Fiaßwäsch" (foot wash), in which the fool's advice washes his feet in the ice-cold water of a fountain. At the same time, the carnival mask in Immendingen and Möhringen is given a place of honor in the living room. But the Schramberger fools also show their respect for the fool's dress by solemnly blessing it: “Greetings to you, you noble dress of fools. Now step out of your annual abode. And fill the big and the little ones with joy. You are consecrated the carnival in the year of salvation 20 .. " .

The most important part of the festivities on and after January 6th, however, is played by the convivial gatherings of fools. In Bad Saulgau and Bonndorf, for example, the program for the upcoming Carnival is announced at public gatherings, and in other places such as Waldkirch or Löffingen , final organizational details are also clarified at fools' meetings . By far the most popular have been the fools meetings for several decades , large gatherings of thousands of fools that take place almost every weekend in different places in the weeks after Epiphany.

Light meas

With the fortieth day after Christmas, Candlemas on February 2, the number of carnival events in all places increases again noticeably. From this day on, Maschgern (Oberschwaben), Strähle (Villingen), Schnurren (Black Forest), Welschen (Schömberg), Hecheln (Oberndorf) or recitations are common almost everywhere . Notable events of the past year are taken up by the fools and presented to the citizens in an entertaining way. In the past one was masked and there were various forms of representation common, for example the morality . The deeds of fellow citizens were also often glossed over on a smaller scale or on the roadside. Today, on the other hand, people usually come together at fixed times in the restaurants of a place and the fools move unmasked in groups from inn to inn. As a form of representation are often quatrains chosen, supplemented by a few songs.

Even if the Swabian-Alemannic Carnival is essentially a street and pub Carnival, a short phase of the hall events begins with Candlemas. The local clubs often make their contribution to the crazy season with their own balls.

Wednesday before Shrovetide

Originally the Wednesday before Shrovetide was not a traditional feast day for Swabian-Alemannic fools. In the post-war period, however, customs have become established, especially in the evenings, with which the actual Carnival period is ushered in. This includes calling out or looking for Carnival in the Black Forest, as well as conjuring masks or cleaning wells in Upper Swabia. There is also the Shirt Glonker on Lake Constance .

Fat Thursday

→ Main article : Fat Thursday

Determination of Shrove Tuesday

Shrove Tuesday is the day (or night) before the start of Lent , which begins on Ash Wednesday . The date of Ash Wednesday is 46 days before Easter Sunday, which is celebrated on the first Sunday after the first full moon in spring .

This Easter date comes from the Jewish Passover , which is celebrated on the 14th of Nisan , i.e. the 14th day after the first new moon in spring , to commemorate the exodus of the Jews from Egypt according to the Jewish lunar calendar , and which was the occasion for the crucifixion of Christ , but it has been determined that the date of Easter is always on a Sunday.

According to the Gregorian calendar , which was introduced in 1582, spring generally begins on March 21st. This results in March 22nd as the earliest possible date for Easter Sunday and April 25th as the latest. Thus, the time of Shrovetide varies in the calendar within a span of 35 days. Lent lasts 40 days before Easter Sunday. That would bring you to Tuesday in the 6th week before Easter. According to the Council of Benevento (1091), Sundays were also excluded from Lent and the beginning of Lent was therefore brought forward six days to the Wednesday of the 7th week before Easter, Ash Wednesday . The earliest date for Ash Wednesday is February 4th.

Old carnival, Buurefasnacht

Despite the reform by the Council of Benevento , which had brought the start of Lent forward by six days, the original date (Tuesday in the 6th week before Easter) was remembered, especially in some rural and evangelical areas, who did not recognize these council decisions. Here, the carnival was still celebrated a week later on Monday: These customs have been preserved as " old " or "farmers" - Alemannic "Buurefasnacht", to this day. Often times the Carnival was celebrated twice, whereby the first Carnival, which ended on Ash Wednesday, was called "Gentlemen" - or "Pfaffenfastnacht" to distinguish it from the Farmer's Carnival. Examples of the old carnival are the “ Funkensonntage ”, the Hirschmentig in Furtwangen or the date of the Basel Carnival .

Bullhead Carnival

Groppenfasnacht in Ermatingen on the Swiss south bank of the Untersee on Lake Constance on “ Sunday Laetare ”, three weeks before Easter, is the “latest carnival in the world” . In 2015 it celebrates its 600th anniversary and, according to its own statement, is the most traditional carnival in Eastern Switzerland .

history

Origins in the Middle Ages and early modern times

Like the Rhenish Carnival , the Swabian-Alemannic Carnival also has its origins in festivals that served to use up perishable food before the beginning of Lent . Such events have been documented for all of Central Europe by the 13th century at the latest. However, these could not be compared with today's Carnival and differ greatly from region to region.

Baroque and Italian fools: Wolfacher Schellen- and Röslehansel

In addition to excessive food consumption, customs such as dances, parades or carnival games became common from the 14th century . Here, too, dishes initially played a central role, for example in the Schembartlauf , the carnival parades of the Nuremberg guilds, which were particularly popular in the late 15th and early 16th centuries. Butcher's dances from other cities are also documented, to which the dancing butchers clung to sausage rings for cleaning .

According to a theory by the Munich folklorist Dietz-Rüdiger Moser , the contrast between carnival pleasure and the wealth of privation in Lent was increasingly interpreted theologically. In connection with the Augustinian teachings of the two-state model , Shrovetide was soon equated with the devil's state "civitas diaboli", while Lent was equated with the state of God "civitas Dei". From this way of thinking, devils or demons could have developed as early carnival figures. Another central figure of the Carnival of that time, the fool , was seen as the epitome of transience, distance from God and death. While research up until the 1980s assumed that Carnival had a non-Christian origin (the protagonists of this thesis included Hermann Eris Busse and Wilhelm Kutter ), today they agree that the existence of the church is necessary Condition for the creation of the carnival was. It is also certain that the authorities and the church were often criticized during Shrovetide, which not infrequently led to Shrovetide bans.

With the Reformation, not only did Lent disappear in the Reformed areas; it also put an end to the carnival festival in many parts of Central Europe. However, the custom continued for some time in some Protestant towns. The Basler Fasnacht is often assumed to celebrate later their carnival date due to the Reformation (so-called. Peasant carnival ) than the rest of the Swabian-Alemannic places. However, this is based on a decision of the Church in the 11th century not to count Sundays as fasting days during Lent. Thus Ash Wednesday shifted six days towards the beginning of the year. The Basler (and many other places), however, stuck to this old date.

Before that, the image of Carnival was characterized by relatively simple disguises. With the advent of the baroque in the 17th century there was a significant upgrade and refinement of the carnival figures. This applies in particular to the masks used, which are now carved from wood instead of clay or paper as before. There was also a clear Italian influence, based on the Commedia dell'arte .

Carnival and the move away from it

Despite baroque appreciation the carnival came in the wake of the Enlightenment to the reputation of being a primitive, long outdated practice to be out of the distant past. According to this view, the festivities were abandoned or even banned in many places. That changed when the carnival began to develop , stimulated by romance . Starting from cities like Cologne, where the educated bourgeoisie began to host the Carnival instead of the craftsmen (first in Cologne in 1823), it quickly established itself throughout Central Europe, i.e. also in southwest Germany. The original Carnival continued to exist in parallel, but was increasingly pushed back. Only at the end of the 19th century did the old customs come up again here and there. For example, the fool's jump in Rottweil in 1903 gave rise to rethinking when just seven fools took part. Especially in the petty-bourgeois and rural circles in the Swabian-Alemannic area, people felt patronized by the carnival dominated by the educated bourgeoisie and, following the trend of the times, thought back to the traditional traditions. In the period that followed, numerous old-style fools' guilds were re-established.

Development to today's carnival

Masks of the Rottweiler Fasnet 2007

Until the 20th century, Mardi Gras was a purely local affair and people celebrated only in their own place of residence. At the beginning of the 20th century, the fools' guilds began to organize themselves in fools ' associations, and in 1924 the Association of Swabian-Alemannic Fools' Guilds (VSAN) was founded. The uncertain political situation and numerous carnival bans made this supra-regional umbrella organization necessary. Now they wanted to aggressively represent the interests of fools vis-à-vis politics. In addition, they saw themselves committed to the care and preservation of their own customs, which is the main task of the association today. In the time after its founding, the VSAN was so popular that it was soon necessary to stop new members from joining. To this day, the VSAN has only rarely accepted new members, whereby the reasons for admission are based in particular on historical customs. Soon, new umbrella organizations such as the Upper Rhine Association of Fools ' Guilds (1937) or the Hegau-Bodensee Fools' Association (1959) were founded. This wave of founding continues even today. The reason for this is not least the introduction of fools' meetings devised by Hermann Eris Busse . The VSAN and its sister organizations make it possible for the fools to meet each other outside of the traditional locality. The first meeting of fools was organized by the regional association Badische Heimat, whose managing director Busse was, on January 28, 1928 in Freiburg . Today their number and dimensions have increased to such an extent that the fools' meetings have to be seen as a danger for the traditional, local carnival. There are now guilds that only attend fools' meetings and no longer have any local roots. The VSAN in particular has therefore decided to severely restrict meetings of this type. This does not detract from the growing popularity of fools' meetings.

In parallel with the organizational restructuring of the fools' guilds, numerous new carnival figures have been designed since the beginning of the 20th century. Only in a few carnivals were actually historical jesters that could be worn almost unchanged in the new century. Much more often there were individual parts of the larvae or bones that could no longer be easily assigned, but were now combined in new figures. Often, however, groups of Häträger developed from scratch. In 1933, a witches' guild was founded in Offenburg , based on a mixture of fairytale and medieval witches, and made the carnival witch a popular figure in the Swabian-Alemannic carnival. However, there were Mardi Gras witches much earlier, for example in Tyrol since the 18th century. Even the old hag was not unknown at Shrovetide, so it was not uncommon for men to put on women's clothes since the Middle Ages in order to go about mischief at Shrovetide, based on the motto “upside down world”. What was new, however, was the witch with a wooden mask as an independent figure. Since then, the number of their imitators has been unprecedented. In the post-war period, growing prosperity ensured a rapid growth in the number of fools' guilds, which were now being founded more and more frequently in places that had previously had no carnival tradition. There has been a real boom in these start-ups since the early 1990s. In the Swabian-Alemannic region there are now independent carnivals even in the smallest of towns. No carnival figure benefited more from this than the witch. Their popularity has long caused headaches among those responsible for the traditional organizations, as they see the traditional Carnival as jeopardized by it as by the rampant meetings of fools. But the long-established fools' guilds also profited to a large extent in the post-war period from the growing interest in their customs and the rapidly increasing number of members. In particular, the television broadcast of the VSAN fools meeting, which has been carried out since the beginning of the 1990s, reaches an audience of millions. However, an end to growth is in sight.

Figures of the Swabian-Alemannic Carnival

The fool figure Fastnetsbutzerössle of the Plätzlerzunft Altdorf-Weingarten shows the popular "driver motif".

The number of Swabian-Alemannic carnival figures is now unmanageably large. Usually they appear during the events in homogeneous groups that are separated according to character type. Occasionally, however, there are also groups of Häträger that are composed of different types of figures. Most of these then act among themselves. The driver motif is very popular, in which an animal figure is chastised by several bearers equipped with whips. Examples are the Fastnetsbutzerössle from Weingarten , the Brieler Rößle from Rottweil or Werner's donkey from Bad Waldsee . In many areas there are also individual figures who often play a central role in the carnival of the respective location. In many cases, entire families of figures emerged from them over time, the members of which have different character traits and tasks, such as the Gole in Riedlingen .

Even if many new types of hair have emerged in the last few decades, almost all of them can be assigned to specific types. Even younger guilds are mostly based on this pattern developed in the post-war period, even if the following classification should not be viewed too narrowly.

Devil figures

Federehannes from Rottweil, one of the oldest known devil figures

Devil figures are probably among the oldest figures. Some dresses are several hundred years old, such as Elzacher Schuttig, a devil figure that was originally widespread in the Central Black Forest. Today devils often take on the role of a sorcerer as a single figure, for example in the Offenburg witches' guild. Triberg's Carnival is dominated by a devil figure that was created in the 19th century.

Fool

Fools are probably similarly old and appear in numerous different variants today. On the Baar are white fool usual. The oldest such carnival figures include the Narro from Villingen as the "aristocrat of the Alemannic carnival " or the Hansel from Donaueschingen , Hüfingen , Immendingen and Bräunlingen . The Rottweiler Bite and its counterpart in the Gschell have an equally long tradition. White fools are predominantly portrayed by men and some have a partner with them during the fool's leap, but who is usually not masked and, as in the case of Gretle from Donaueschingen, wears a simple costume. The hat from Weißnarren consists of a white linen robe that is lavishly painted or embroidered.

Überlinger Hänsele with fabric masks

Compared to the baroque elegance of the white jesters, Blätzle, Spättle or Flecklenarren sometimes look a bit rough, which is not least due to the fact that their hat is made of old fabric scraps. Of course, these bunnies were designed much more elaborately with increasing prosperity. The individual pieces of fabric are now embroidered by hand in many guilds. In the case of Spättlenarren, a regionally different development can be determined. The traditional fools of the Lake Constance area and Upper Swabia, such as the Blätzlebuebe from Konstanz or the Überlinger Hänsele, mostly wear cloth masks, but wood larvae are common among Black Forest Hanseln such as in Furtwangen , Gengenbach or Offenburg .

Fringed clothes of the Schömberg fools' guild at the traditional fools dance "Da Bolanes"

A specialty are the Spättlehansel from Wolfach , which are the only Häträgergruppe in the Swabian-Alemannic area to be equipped with a tin larva with a movable lower jaw. In the border town of Laufenburg on the Upper Rhine, the Narro Altfischer Guild has developed over centuries, a blätzle guild with an almost aristocratic self-image, which also has the oldest, currently known wooden larva in southwest Germany.

Like many other things, the Flecklenarren experienced a strong refinement during the Baroque period and this is how the fringed fools emerged , as can be found today in Schömberg or Rottweil.

Starting in Italy and connected with the triumphant advance of Carnival, the Bajazzo emerged in the 18th and 19th centuries . The Wolfacher Rösle and Schellenhansele are likely to be among the oldest figures influenced in this way .

Almost all fools carry attributes with them, for example bells, a pig's bladder, or mirrors.

Wild people

Hooriger Bär of the Poppelezunft Singen

Compared to the other carnival figures, Wild People were relatively easy to make for farmers and therefore very popular over the centuries. Their hats were made from raw materials that were in abundance in the countryside. This is how, for example, straw bears were created , as they are still common today in Wilflingen and Empfingen . Your hat consists essentially of straw, there is absolutely no decoration or finishing. This is also a reason for the lack of popularity of the wild people in our time, probably connected with the fact that the materials used are no longer so easy to get today, especially since such a hat can only be used for one season and then made from scratch must become. In Singen , the Hoorige Bear group evolved from a straw bear, but the rabbit is sewn today, can be reused from year to year and has a wooden mask. The same applies to the Welschkornnarro from Zell am Harmersbach . The nut shell hansele from Wolfach form a different type of wild man. Instead of straw, her hat is sewn with over 3,000 nutshell halves.

Maschker

In some places along the Danube, such as in Ehingen , Mühlheim and especially in Munderkingen , you can meet individual fools or small groups in restaurants or on the street who present themselves inconsistently and are masked ( Maschker , high German: the masked person) . Traditionally, women appear under the mask with a motto. Small gifts, so-called Kromet (originally market souvenirs), which are distributed to mostly unmasked passers-by, are common. Most of the fool figures have only existed since the introduction of the carnival organized as a club, the Maschkern take on the role of an unorganized complement to the organized fooling, whose tradition goes back centuries.

Legends

However, a large number of the carnival figures that appeared after the war could also be attributed to the Wild People, as they often appear accordingly. Often, however, these are legendary figures that allude to local stories or events, such as the Immendingen Danube Eye, who, according to legend, draws his victims into the depths of the Danube.

Most of the younger guilds embed their newly created figures in local customs by associating them with a legend.

Witches

The same often applies to witches, which have already been discussed above.

see also: witch guild , carnival witch

Animal shapes

In addition to the hoory bear , the bird-like figure, the night crab, also belongs to the carnival figures of the Murrhardt fools' guild; they can already be found on a mural in Murrhardt Monastery .

In Aalen it is a grouse, i.e. goat. This goes back to the sour Meckereck, when in 1966 the authorities were grumbling against the authorities in a vinegar barrel for the first time on the site of today's Reichstädter Markt.

Unmasked figureheads

There are also individual groups and figures that are traditionally unmasked. Soldiers or police figures can often be found. In addition to the masked groups and figures, representational figures such as carnival mothers and fathers from Markdorf, the bridal group from Sigmaringen or the trumpeters from Munderkingen with their drummers and whistlers and the fountain jumpers are often unmasked. Especially after 1945, the figure of the guild master and guild councilors, which today have become mandatory for almost every carnival venue, spread.

regional customs

Fools calls

The fools calls of the Swabian-Alemannic carnival are more recent and are analogous to the traditional battle cries (Alaaf, Helau, Ahoi, ...) of the carnival metropolises. Traditionally, the fools greet with a whooping (shouting) what they let out as a spontaneous expression of joy and what can be documented in writing as "Ju-Hu-Hu-Hu". In Rottweil, among other places, this original type of fool's call has been preserved (Hu-Hu-Hu). Elsewhere, individual calls have emerged, which have sometimes even become an identification feature within the organized carnival since the Second World War. The most famous call of the Swabian-Alemannic Fasnet, which masked people and civilians call out to one another, is "Narri-Narro".

The fool's calls are very individual and differ from place to place and from guild to guild.

The village guild from Bad Saulgau has its fool's call in its name and - in Sütterlin script - on the hat

Mardi Gras sayings

In addition to cheering, fools or battle cries, there are also fools and carnival sayings that are uttered and called out - also in rhyme form. In turn, they can contain or be parts of fool's calls. Often the fool's calls, which were probably localized, have been changed site-specifically over the course of time. Often these sayings are also ridiculous verses.

Examples are:

• "Narro, siebe Sih (sons),
  siebe Sih sin Narro gsi"
  (for example Konstanz , Rottweil , Villingen )
• "Narro kugelrund,
  d'Stadtleit are all healthy again"
  (Rottweil)
• "Oh jerom, oh jerom, the carnival has
  a hole"
  ( Carnival Tuesday afternoon, for example in Oberndorf or Rottweil)
• "Hoorig, hoorig, hoorig isch the cat
  And if the cat isnit hoorig isch,
  doo catches it au kei Ratz."
• "Schloimig, schloimig, schloimig isch the Schnegg
  And if the Schnegg isnit schloimig isch, well it
  comes from the Flegg" (for example in Meßkirch , Oberuhldingen , Meersburg , Tettnang , but also in many other places in the Swabian-Alemannic area)
• "Look at your ass at the Fenschder,
  you mean
  it is a wake-up call , there is no wake-up call , there is no wake-up call,
  it’s the ass from Schlegele-Beck."
  (The baker's name is usually named after a local personality In other variations, the saying begins with "Drunte in de ... straß, there lives the ... -Beck") (for example Radolfzell )

Some foolish sayings go back to so-called heischebräuche , demanding customs.

In the course of their development, the fools of the Swabian-Alemannic Carnival were demanding (demanding) figures who demanded gifts from their counterparts. On the one hand for an end in itself, but also very soon a charitable, social function of fools emerged. Remnants of this kind are passed down for example in the Rottweiler Bettelnarr , who collected alms for the poor or the sick in the hospital.

Today the situation is mostly reversed. The civilian asks the fool with foolish sayings to give something out of his basket. In some places, there is also the tradition that children on the Monday draw with the Heischesprüchen around the houses, and beg for candy. Motto about the carnival in the clearest way have been preserved, for example, in the following form:

• "Giizig (stingy), giizig isch the ... (name of the addressed),
  and if he / she were not so gracious,
  then he / she would give ... (demanded gift)."
  Alternatively also more general:
  "Giizig, giizig "The lids (people)
  are cute , and if they weren't so cute,
  then they would give (give) something!"
• "Fliagt a Vegele across the field, give mr au a carnival money!"
• "A small donation for me and my wife, 99 children and a little pig!"

Mardi Gras landscapes

In the 1960s, the VSAN's cultural advisor, Wilhelm Kutter , created the division of the Swabian-Alemannic carnival into eight carnival landscapes , which is still used by fools' associations and specialist literature today:

• Neckar-Alb
• Baar
• Black Forest
• Upper Rhine
• Hegau
• Bodensee-Linzgau
• Danube
• Upper Swabia

Intangible cultural heritage

In December 2014, the Swabian-Alemannic Carnival was added to the national list of intangible cultural heritage . This means that the Carnival customs in the Swabian-Alemannic-speaking area are among the first 27 customs on the national list. The application was made by the Association of Swabian-Alemannic Fools 'Guilds (VSAN) on behalf of the fools' associations.

literature

• Wilfried Dold, Roland Wehrle u. a .: On the history of the organized carnival. Association of Swabian-Alemannic fools' guilds. DoldVerlag, Vöhrenbach 1999, ISBN 3-927677-17-5 .
• Beate Falk: Tyrolean, devil's place and snail king. The figures of a baroque Konstanz carnival parade from 1778 and their continued life in today's Carnival , in: Writings of the Association for the History of Lake Constance and its Surroundings , 126th year 2008, p. 113-199 ( bodenseebibliotheken.eu: digitized ).
• Werner P. Heyd : Masks of our city. Oberndorf am Neckar . Fink, Stuttgart 1973, ISBN 3-7718-0166-4 .
• Wilhelm Kutter : Swabian-Alemannic Carnival. Sigloch, Künzelsau 1976. (great pictures, content obsolete).
• Michael Matheus (Ed.): Fastnacht / Carnival in European comparison. (Mainz Lectures 3), Franz Steiner Verlag, Mainz 1999, ISBN 3-515-07261-6 .
• Werner Mezger : The big book of the Swabian-Alemannic Carnival. Origins, developments and manifestations of organized foolishness in southwest Germany . Theiss, Stuttgart 1999, ISBN 3-8062-1221-X .
  • Carnival in Rottweil. Past and present of a custom. Konrad Theiss Verlag, Stuttgart 1996, ISBN 3-8062-1220-1 .
  • with Ralf Siegele (photos): Swabian-Alemannic Carnival. Cultural heritage and living tradition . Theiss, February 2015. ISBN 3-8062-2947-3 .
• Wulf Wager: Swabian-Alemannic carnival in old pictures. Volume 1 and 2. Silberburg-Verlag, Tübingen 2003, ISBN 3-87407-568-0 . (2005, ISBN 3-87407-671-7 ).
  • Carnival sayings of the Swabian-Alemannic fools. DRW-Verlag, Leinfelden-Echterdingen 2003, ISBN 3-87181-492-X .
  • Ed .: Narri-Narro, magazine for friends of the Swabian-Alemannic carnival. Filderstadt, since 2000; appears once a year, ISSN  1616-7244 .

Web links

Commons : Swabian-Alemannic Fastnacht  - collection of images, videos and audio files

• Schweizerisches Idiotikon , article Fasnacht (on German- Swiss customs in the past and older present)
• Südbadisches Fasnachts-Lexikon of the Badische Zeitung
• Information & photos about the carnival in Hegau
• Information about Mardi Gras from Narri-Narro magazine
• Virtual mask museum of the Alemannic larvae friends

Individual evidence

1. ^ Association of Swabian-Alemannic fools' guilds: Landscapes
2. ↑ Press release of the Standing Conference
3. ↑ Groppen Carnival in Ermatingen on Lake Constance
4. ↑ groppenfasnacht.ch
5. ↑ AFZONLINE: History. Retrieved February 8, 2018 . 
6. ^ Norbert Blümcke: Wilhelm Kutter - the "cultural advisor" of the association. Researcher and promoter of the Swabian-Alemannic Carnival - father of the fool's head . In: Association of Swabian-Alemannic fools' guilds (ed.): On the history of organized carnival . Doldverlag, Vöhrenbach 1999, ISBN 3-927677-17-5 , pp. 127-131
7. ↑ Intangible cultural heritage Swabian-Alemannic Fastnacht ( Memento of the original from January 5, 2016 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. , SIR / dpa, Stuttgarter Zeitung, December 12, 2014, accessed November 3, 2015 
8. ^ Swabian-Alemannic Fastnacht , German UNESCO Commission e. V., accessed November 3, 2015
9. ↑ Badische-zeitung.de , February 14, 2015, Thomas Fricker: Das Fest des Fleisches

This version was added to the list of articles worth reading on October 3, 2005 .