Cottbus, Brandenburg, Germany. May 2025

In Spring of 2025 I discovered the vibrant Sorbian cultural heritage and the points of contact were fascinating: the people and their language, traditional dance and folklore, visual art and the landscapes of their ancestral land. 

When you discover the beauty of a place and its culture, sincere appreciation creates a mesmerizing bridge between you and the people who represent it. Drawn by curiosity, you discover relatedness as you immerse in the wonderment that opens up for you. 

Who are the Sorbs?

The Sorbs (also known as the Wends) are the smallest Slavic people – they comprise around 60000. Their ancestors were Slavic tribes, who originally lived north-east of the Carpathian mountains.  In the course of the Great Migration of peoples they became separated from the ancient homeland of the Slavs  and settled in the region east of the rivers Elbe and Saale – between the baltic sea and the German low mount ranges  (Erzgebirge) about 1500 years ago. Historically this region has become known as Lusatia and these days it comprises part of South-Western Poland and two Eastern German states: the Free State of Saxony (also known as Upper Lusatia) and the State of Brandenburg (known as Lower Lusatia). 

The pagan Slavic settlers lived from agriculture, livestock, and trade. Their castles were economic and political centers of power; they were governed by the upper class with the Prince at its head. As a result of the settlement of ethnic Germans into Eastern Europe in the middle ages, the Sorb tribes lost their political independence between 10th-12th centuries and since then have been living under German Statehood. Gradual assimilation and targeted Germanisation resulted in the decrease of the Sorbs’ settlement area. The submission of the Sorbs to German rule brought along many changes, including Christianisation of the pagan people. Since then, ancient customs, which are closely linked with the annual farming cycle, interspersed with the Christian tradition. Throughout the times when the Sorbs were subjected to Germanisation, observing traditional customs was a means of their survival. 

Today the Germans and the Sorbs peacefully coexist together – the Sorbs are the indigenous minority recognized by the Federal Republic of Germany.  Only in Lusatia have the Sorbs been able to preserve their otherwise vanished Slavic language and develop it into two modern, written languages – Upper and Lower Sorbian – which are taught at schools and universities. Their language is a fundamental aspect of their cultural identity .  As Sorbs still live in their traditional region, they retain their deep ethnological roots as well as connection to rural way of life and Slavic mentality. The preservation of traditional Sorbian customs is considered valuable because their variety mirrors the beauty of the culture and strengthens the sense of belonging of the smallest Slavonic nation. Their customs in the course of the year are an expression of national affiliation and have been part of the intangible cultural heritage list of UNESCO. 

The settlement area of the Slavs until the 8th century

Sorbian Settlement area over the centuries
(yellow – 9th century; brown – 21st century)

The officially recognised settlement area of the Sorbs

Elements of the Sorbian cultural landscape

Some of the Sorbian traditional celebrations:

Birds’ Wedding

The origin and meaning of this custom has not been fully explained by experienced ethnographers yet. It derives from mystical rites of our forefathers in the pagan

times. They believed that sacrificing a dish ensures the favour of the gods of nature. People also noticed that many birds lay eggs in the winter season and concluded, therefore, that their »wedding« must have already taken place. At the turn of the 18th century, offerings to forefathers and gods became little gifts for children. This change also shows in today’s interpretation according to which children are guardians of the birds’ realm, and at their wedding birds repay the children for the service. On the morning of 25 January, children in Lusatia place a plate on the windowsill or in front of the door for the birds to fill with sweets. The processions of school children in Sorbian wedding folk costumes of the given region are particularly charming. After the bride and the groom walk two godmothers, then the bride’s maid and finally the wedding guests dressed as birds. Merrily they go through the village stopping at everyone who contributed to the preparation of this feast.

Shrovetide Festivities in Lower Lusatia

No other custom is celebrated in Lower Lusatia with such intensity as Sorbian Shrovetide, closely linked with the working life of the village. In wintertime girls and young women gathered at spinning evening parties, sat at spinning wheels, sang folk songs or hymns and exchanged local gossip. Before the spring sowing, young men could then take them to the Shrovetide merry-making. The spinning evenings served also as community centres where young

people could socialise. Today’s form of the Shrovetide festivities came into existence as late as at the end of the 20 century and consists of the carnival (camprowanje) and a festive procession

Historically the oldest part of the Shrovetide festivities is the parade of young people going round the village. Its roots go back to pre-Christian religious rituals. By means of noise, masks, beating with birch rods and dance, demons were to be kept away from farmhouses. A rider on a white horse, a stork symbolizing the coming spring, bear as the symbol of the departing winter, a chimney sweeper sweeping the spirits of winter out, and a double person representing a dead man carrying a living one. At present, these characters lost their original meanings.

The village youth put on masks and funny costumes and to the music accompaniment and in group they go from house to house collecting bacon, eggs and money. To repay the gifts, they ask the farmer’s wife to a dance and the farmer is offered palenc (hard liquor). The gathered food and drink are then, mostly about a week later, eaten and drunk at the egg feast

Shrovetide in Lower Lusatia culminates with the procession of young couples, held on Saturday or Sunday. All participating women and girls wear the festive Lower Lusatian costume with an elaborately tied headdress called lapa. Each young man gets a bouquet made of artificial flowers from his female partner. Then the procession sets out, with musicians in the front. The procession makes honorary stops at the houses of distinguished inhabitants of the village who, in turn, repay with contributing to the Shrovetide moneybox. In the evening all go to the pub to dance. In Lower Lusatian Shrovetide festivities, held from mid-January to early March, nearly a thousand inhabitants from almost all villages and Cottbus take part.

Erecting the Maypole

On May Day Eve maypoles are erected at villages in Lusatia. They are about 30 metres tall tree trunks with garlands wrapped around. A small birch tree decorated with ribbons is usually placed at the top. Its lush green symbolizes happiness and fertility for people, livestock and fields. In pre-Christian times the maypole embodied the spirit of growth bringing health to the village and its people. Guarding the maypole from young men from neighbouring villages who want to cut it or steal it is of great importance. If this happens, the maypole may not be erected in the village for the following seven years. In contrast to Upper Lusatia, erecting the maypole

in Lower Lusatia begins with a festival of all the villagers. The maypole remains erect mostly till St. John’s Day, and then it is felled and sold at auction. Traditionally, in this area the custom culminates on the occasion of lowering the maypole

Saint John’s Day Rides

Not only among the Sorbs did people in the past believe that on St. John’s Day, on 24 June, all medicinal herbs and roots acquire healing powers. St. John’s Day Rides, held as festivals until the mid-19 century in many villages of Lower Lusatia, are as old. At present this custom is observed only in the town quarter of Casel (Kozle) near the town of Drebkau (Drjowk). An association founded specifically for this purpose is the organiser of the festival. Local girls sew garlands of cornflowers onto one of the lads called Jan (after John the Baptist). On the head of Jan a crown of water lilies, roses and clove pinks is placed. Flowers picked up before dawn are said to have healing powers and bring happiness and joy into life and blessing to the fields.21

Accompanied by other young men, Jan reaches the village green on horseback. His companions shield him from onlookers. Many try to stop the horse and steal from Jan his flower attire. The seized flowers are believed to bring happiness; therefore they are taken to the households. The festive day ends in merry dancing in the pub