The latest episode of “Mr. Speaker” (“Herr Talman”), available on Swedish public service channel SVT Play, depicts the Swedish party leaders as war-, cocaine-, nuclear weapons-loving and subservient puppets of the Wallenberg financial dynasty and “Sleepy Joe” Biden’s USA.
According to the creators, the televised puppet show “takes an irreverent humorous approach to politics with satirical puppet versions of our party leaders. Through sketches and songs, the show pokes fun at the political theater, the shortcomings of party leaders, and current issues”.
The show’s creator, Michael Lindgren, is perhaps best known to the Swedish public as a member of the humor group Grotesco and as his alter-ego DJ Trexx performing the acclaimed break-time entertainment number Tingeling during Melodifestivalen in 2009. He is also the man behind the news satire program Svenska Nyheter, also broadcast on SVT and now in its 12th season.
Together with acclaimed comedian Henrik Dorsin and others, Lindgren runs the historic Scala Theatre in Stockholm, founded in 1915, as well as the production company Scala Produktion AB, which has brought the puppet show to TV.
– We look at politics and its celebrities but take great liberties with reality and joke around a lot. It’s very exciting to work with puppets, it allows us to go far, says Lindgren according to the Scala Theatre website.
The series premiered in 2022 and was broadcast in 16 episodes. When it was time for a second season premiere last Friday, no effort was spared when it came to making fun of the Swedish establishment. The episode takes place during the parliament’s Easter celebrations, where prime minister Ulf “Uffetuffe” (roughly meaning “Tough Ulf”) Kristersson wants to celebrate Easter and take credit for Sweden’s NATO accession.
Rewarded by Wallenberg
The celebration doesn’t go according to plan, however, when the ambitious and perpetually confirmation-seeking “Uffetuffe” expects to receive congratulations and best wishes for the new NATO membership from his European colleagues, who are joining the celebration via video link. Instead, he is greeted by a pride-flag-burning Orbán who “doesn’t want anything to do with that bitch Elf from the pussy moderates in gay Sweden”, a pissed-off Erdogan and the customarily confused “Sleepy Joe” Biden with the nuclear button at the ready.
The only one who actually congratulates “Uffetuffe” on the achievement of NATO membership is Russian President Vladimir Putin, who, after hacking the video link, tells Uffetuffe about the Russian proverb that says “even if a small short beetroot seeks shelter in the world’s largest borscht factory, it will be crushed”.
Suddenly a sound is heard, which (former Swedish prime minister) Magdalena Andersson immediately identifies as “Jacob Wallenberg’s helicopter”. After an introduction by Uffetuffe in the form of “he owns like half the stock market, he is my great idol”, Jacob Wallenberg enters the stage and says about the NATO accession that:
“This is a teamwork in the parliament that we are of course not part of. Just because I own a lot of arms industry, it is not for me to decide whether we should join a lucrative arms alliance or not. But, as a sign of my appreciation, all the politicians in here now have a goodie truck waiting in the parking lot with some products from companies in the Wallenberg sphere”.
Jacob Wallenberg takes the stage to participate in the NATO Easter celebrations of the party leaders.
Cocaine party
Later in the party, when Uffetuffe is sad that the world has not given him the recognition he hoped for, Wallenberg comforts him by saying that his strength lies in his submissiveness and ability to endure humiliation. “We would never have joined NATO if you hadn’t let Turkey and Hungary pee in your face so much”, Wallenberg consoles Uffetuffe.
With these encouraging words, Wallenberg leaves the party by activating his cloaking device and disappears. Swedish Left party leader Nooshi Dadgostar notes that it’s five o’clock and the journalists have gone home, which means only one thing – a coke party!
The party leaders then join in singing “President Dement”.
English lyrics to “President Dement”
We are with the good guys now Protected by Article 5 Captain America Is now standing guard at our home
It may be dangerous you say to tease the Russian bear but I don’t care I don’t care
Now we hang out with the USA We send Swedish kids to the edge of war In some desert country
Sleepy Joe is great But maybe a little forgetful sometimes
Our boss is demented But he has nuclear weapons President Demented Mother Sweden’s friend
President Demented Tell us Sleepy Joe Where are you going to move the troops? Should we march on Moscow? After you take your nap? Yeah, that would be pretty nice.
Oppenheimer with Alzeimer He has a timer on the stove He’s lost and on the ice Does he wear spikes when he jogs? The blood is clogging in his brain
Our boss is demented But he has nuclear weapons President Demented Mother Sweden’s friend
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UNESCO estimates that about half of the Earth’s approximately 7,000 languages will be forgotten by the end of this century. Thousands of languages are at risk as global languages often replace the smaller ones.
Around a decade ago, about one language disappeared every three months, but by 2019, this increased to one language every 40 days. This means that nine languages are lost each year.
Languages go extinct when they simply stop being used, usually because English and other official languages take over, leaving the smaller languages behind.
– It pains my heart every day to see that a language is dying off, because it’s not just about the language, it’s also about the people, Tochi Precious, a Nigerian living in Abuja and helping activists working for endangered languages through the organization Wikitongues, told The Guardian:
– It’s also about the history associated with it and the culture. When it dies, everything linked to it dies off too.
English is considered more important
Ongota, a language belonging to the Afro-Asiatic family, has long been considered “dying” and is spoken in a village on the western bank of the Weito River in south-western Ethiopia. As it is not taught in schools or to children, it is in danger of dying out in the near future.
Igbo, a West African language, is also at risk and is predicted to be extinct by 2025. It is one of Nigeria’s largest languages and is written in the Latin alphabet. In 1999, around 18 million people spoke the language, but the number has declined since then. Precious is actively working to save Igbo together with other activists. Among other things, they are compiling an extensive register of words and making films using the language to preserve it.
There is hope
Although the language is relatively widespread, many parents believe that only English, Nigeria’s official language, will be useful for children in the future. According to Precious, it has long been the norm in the country that those who do not speak English are excluded from society. However, she believes that efforts to save the language have paid off.
– I have realised that, yes, a language can be endangered but then the people who speak the language can also fight for its survival. Because 2025 is already here, and definitely Igbo is not going extinct, she says.
Investigative journalist James O’Keefe is back with a new documentary entitled Line in the Sand.This time, O’Keefe goes to the front lines of the migrant industrial complex, using hidden cameras and raw testimony.
In Line in the Sand, O’Keefe reveals the shocking reality behind the US border crisis like never before: Mexican freight trains, cartel tunnels and US-funded detention camps for children. The film depicts a corrupt system with a clear message of demand for change.
In the documentary, James O’Keefe and his team travel south to investigate how secure the existing part of the border wall actually is. The film also seeks to draw attention to the actors who benefit from the migration chaos on the Mexican-US border.
It includes interviews with several migrants who share their stories and destinations, highlighting the dangers they face on their journey. From falling off moving trains, to the risk of children going missing along the way.
“‘Line in the Sand’ is a brutal watch. One of our homies was crying by Act Three,” shares Tim Pool (@Timcast).
“There’s this moment where a border guard says to James, ‘Hey man, big fan,’ right as children are being trafficked,” he adds.
The documentary also shows how parts of the border wall under the Biden administration were cut up, highlighting the inadequacy of border protection.
James O’Keefe uses hidden cameras to reveal the financial interests driving the border crisis, including how US tax dollars are funding the transportation and housing of migrants.
Line in the Sand has received generally positive reviews, but also some criticism for what critics say is its focus on O’Keefe himself. Those who praise the film describe it in terms such as “a necessary and poignant documentary that sheds light on an ongoing crisis”.
Known for his previous role in Project Veritas, O’Keefe’s Line in the Sand once again challenges the established media with its revelations, using a storytelling technique that combines investigative journalism with powerful visual narratives.
For more information and to watch the documentary, visit Tucker Carlson’s official website.
–The farmstead gnome has played a prominent role in Swedish folklore as one of the most important protective spirits. His influence was so significant that people not only offered him food but also prepared a straw bed for him. A satisfied gnome would bring prosperity, known as “tomtebolycka”, to the household, while a displeased one could bring misfortune.
In Nordic folklore, the farmstead gnome is among the most well-known beings, enjoying a particularly close connection with Swedes. Tales of various supernatural entities were common, but gnomes were especially prevalent and widely believed in. The Institute for Language and Folklore (ISOF) houses over a thousand archival stories about these gnomes.
“My mother had seen a gnome. She was so sure of it. She was walking along a road when she saw a tiny man with a red cap running ahead of her. When they reached a fork in the road, he ran down the other path” recounted Adolf Johansson, born in 1883 (recorded by Ragnar Nilsson, IFGH 4786, p. 4, Institute for Language and Folklore, Gothenburg).
The word “tomte” originates from the term tomt (homestead) and was previously used in the form tomt-gubbe, later evolving into tomtegubbe, according to the cultural organization Kulturminnet. The being is also known by other names, such as gårdstomte, hustomte, tomtevätte, tomtrået, tomtenisse, or tomtebisse.
Christmas cards by artist Jenny Nyström.
The Spirit of the Farmstead
The term bissemeans leader, sage, or “top hen” (a Swedish expression for “head honcho”). In many ways, the farmstead gnome fulfilled such a role. He watched over the farm and assisted with daily chores, such as sifting flour, sweeping, haymaking, carrying straw, and tending to the animals. He was often described as the very spirit of the farm. Some stories claimed that he was the first man to cultivate the land, unable to rest in death and thus continuing to guard “his” farm.
The farmstead gnome is closely related to the vätte, a subterranean being believed to dwell beneath human houses in folklore.
Finding a horse with a braided mane in the morning was a sign that the gnome had visited the stable. Gnomes were said to love horses and braiding their manes. The horse, considered the gnome’s favorite animal, was never to be neglected, as mistreatment could have severe consequences.
A Temperamental Being
The gnome brought security to everyday life, and his satisfaction was key to the farm’s success. However, he was easily angered and intolerant of negligence. A dirty barn could earn someone a slap or a kick. It was crucial to avoid working at night on the farm, as that was the gnome’s time for labor. Disturbing him could result in a noisy reprisal the following night.
“They didn’t like it when people made noise after dark. If you did, the same noise would return later, without anything being done. I heard it myself more than once. I also saw them once”, said Ingeborg Nilsson West, born in 1836 (recorded by Olle Lindskog, IFGH 964, pp. 11–12, Institute for Language and Folklore, Gothenburg).
The gnome was considered conservative and resistant to modern agricultural machinery or significant changes. Introducing too many modern elements could prompt him to abandon the farm, an ominous sign. If angered, the gnome might kill a cow or otherwise sabotage farm work, according to ISOF records. A farm’s prosperity or hardship was often attributed to the state of its gnome.
Rewards and Rituals
Rewarding the gnome was crucial. People commonly prepared a straw bed for him in the barn and offered him tobacco, which he reportedly enjoyed. At Christmas, it was traditional to leave out a bowl of porridge, leading to the term tomtegröt. The porridge had to include butter, as one story illustrates:
“They had to give the gnome milk and porridge on Christmas Eve. There had to be butter in the porridge. At one place here, they had a gnome. They gave him porridge on Christmas Eve, but there was no butter on top. The butter was underneath, but the gnome didn’t see it. He became so furious that he went to the barn and killed their best cow”, recounted Viola Gustafsson in 1927 (IFGH 937, pp. 40–41, Institute for Language and Folklore, Gothenburg).
The gnome was often credited with magical powers, such as saving farms from famine by increasing grain yields or warning of dangers like fire or livestock illness. A satisfied and content gnome symbolized security and prosperity, embodying the concept of tomtebolycka.
A well-known legend tells of the gnome pulling a straw of hay. He huffs and puffs with effort, which prompts the farmer to mock him for struggling with such a small load. The gnome becomes angry and retorts that if he exerts as much effort back at the farmer as the farmer has mocked him, the farmer will have nothing left to boast about. In reality, the gnome had been carrying far more than the farmer realized, and after the incident, the farmer ends up impoverished.
Gnomes. Olaus Magnus’ History of the Nordic Peoples. Book 3 – Chapter 22 – On the Service of Spirits. – Published in 1555.
Common in the smithy
The farmstead gnome was not confined solely to farms. There are also tales of forest gnomes, who, for example, would wake charcoal burners if their kilns began to burn during the night. A story from Axel Lind, born in 1884 and recorded by Olle Lindskog in 1927, describes how blacksmiths were particularly superstitious and believed strongly in gnomes.
“My uncle used to say that if a blacksmith tried to take coal from a bin that wasn’t his own, the gnome would immediately appear and give him a resounding slap”, reads one account in IFGH 961, pp. 5–9, Institute for Language and Folklore, Gothenburg.
The origins of belief in the farmstead gnome are unclear, but according to the Nordic Museum (Nordiska museet), it can be traced back to at least the 7th or 8th century. In written records, the gnome is mentioned by Saint Birgitta, who in the 14th century criticized the custom of offering porridge to the gnome, considering it ungodly. The Swedish priest Olaus Magnus also references gnomes in his book History of the Nordic Peoples, where he includes illustrations of them.
Invisible to most
The farmstead gnome is a being that typically remains invisible but is sometimes said to reveal itself to certain individuals. Those who were synsk or clairvoyant might catch a glimpse of the gnome, but it was crucial to show him respect. Generally, people knew a gnome was present on the farm not by seeing him, but by noticing the traces of his work.
The gnome is often described as a small, elderly man, ranging in size from a few decimeters to roughly the size of a child.
“In Restebacken, my father saw a gnome. He was as small as a three-year-old child but as quick as a cat”, recounted Maja Kajsa Johansson, born in 1868 (recorded by Ragnar Nilsson, IFGH 3018, p. 6, Institute for Language and Folklore, Gothenburg).
The gnome is sometimes described as a being with one eye but more often as a figure with two green eyes that glow in the dark. He frequently has white or gray hair and a beard, typically dressed in gray clothes and a gray or red cap. Occasionally, people would gift him new clothes as a kind gesture, but they had to be modest. If the clothes were too extravagant, he might deem himself “too fine” to work.
The gnome was believed to be incredibly strong and was said to be able to lift an entire horse. He could also be mischievous, hiding objects or playing pranks. Even today, the expression “the household gnome has been up to something” is used jokingly when something goes missing. There are also tales of the gnome amusing himself by throwing items down chimneys.
Unlike other beings that often lived in families, the gnome is usually described as solitary. However, there are stories that mention female gnomes (tomtegummor) and gnome children. The gnome often resided in the farm’s stable or barn but could also inhabit the mill, smithy, distillery, mine, ship, or even inside the house.
Gnomes and Christmas
In Sweden and the Nordic countries, there are two distinct types of gnomes: the farmstead gnome (gårdstomte) and the Christmas gnome (jultomte). The traditional red-clad Christmas gnome traces its origins to legends about the generous Saint Nicholas, who later became known as Santa Claus. According to Kulturminnet, Santa Claus gained popularity in Sweden during the 1860s. While Santa Claus is widely recognized around the world, in Sweden, his image has been influenced by the farmstead gnome. As a result, the Swedish Christmas gnome is often considered a blend of the farmstead gnome and Santa Claus.
Illustration inspired by the poem “The Gnome.” Illustration: Jenny Nyström/New Illustrated Magazine
Two individuals were particularly instrumental in shaping the Swedish image of the Christmas gnome: the author Viktor Rydberg and the artist Jenny Nyström. In 1871, Rydberg published the Christmas tale Lille Viggs äventyr på julafton (Little Vigg’s Adventure on Christmas Eve), a story that doesn’t directly feature the Christmas gnome but instead includes a gift-giving goblin (vätte). Nyström illustrated the tale, and the goblin became a prototype for the Swedish Christmas gnome. Rydberg is said to have given Nyström detailed instructions on how this goblin should be portrayed. Together, they helped connect the traditional household gnome to Christmas. Nyström continued to refine the image of the gnome in Sweden, painting thousands of Christmas postcards and illustrating Rydberg’s famous poem Tomten (The Gnome), which begins:
The midwinter night’s cold is harsh,
the stars sparkle and glimmer.
All are asleep in the lonely farmstead,
deep in the midnight hour.
The moon walks its silent path,
the snow glows white on pine and fir,
the snow glows white on the rooftops.
Only the gnome is awake
It is unclear who first coined the term jultomte (Christmas gnome), but Jenny Nyström continued to draw significant inspiration from the farmstead gnome of folklore. In this way, the modern Swedish Christmas gnome has become firmly rooted in holiday traditions, according to the Nordic Museum.
One notable distinction of the Swedish Christmas gnome is that he is rarely associated with reindeer. In Swedish tradition, the gnome instead travels with horses, goats, or pigs. He is most often depicted as solitary, walking through the snow with a sack on his back.
The Farmstead Gnome Today
Despite an increasingly secularized society and a decline in belief in supernatural beings, folklore still holds a place in our collective consciousness. Many old myths and beliefs have adapted and endured over time, often taking on new forms, rooted in a deep human need to understand the world through the mystical and inexplicable. In an age where science explains the physical world, the supernatural continues to fascinate, providing space for stories and traditions.
Interest in folklore is not merely a relic of the past. It thrives in contemporary popular culture, where farmstead gnomes and other mythical beings are brought to life in books, films, and TV series. Even modern media, such as podcasts, frequently share new accounts of supernatural phenomena. It is also intriguing to observe how traditions from other cultures, like American “Nisse doors”, are gaining popularity in Sweden. This demonstrates the universal and timeless appeal of mythical figures. Although these nisse differ from the Swedish farmstead gnome, they share a common love for mischief and humor – qualities that ensure such characters remain captivating.
The question of why folklore persists, even in a rational and technological world, is complex. Perhaps it is a way to hold onto something ancient, a link to the past when the world felt more mysterious and uncertain. Or it may reflect an intrinsic human attraction to the unexplained, a need to believe in something beyond what we can see and measure. Whatever the reason, figures like gnomes, farmstead spirits, and other mythical beings will likely remain a part of our shared cultural identity, reminding us that there may be more to the world than we understand.
Christmas with Jenny Nyström – Mother of the Swedish “jultomte”
After an initial rejection by the major publishing house Bonnier, Jenny Eugenia Nyström became a prolific artist, celebrated especially for her Christmas-themed works. More than a century after her prime, her art continues to embody the traditional spirit of Christmas in Scandinavia.
