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Selling Ethnicity and “Shadow Wolves”: New Essay Collection Released

Cover Title Selling Ethnicity

A few days ago, another huge project was finished. Starting in 2012, my Leipzig colleagues Gabriele Pisarz-Ramirez, Anne Grob, Maria Lippold and I prepared a conference on “Selling Ethnicity and Race.” The conference, held in November 2013 at Leipzig University, discussed “the production and performance of ethnic and racial identities as well as the consumption of ‘ethnic’ and racialized products in the complex field between representational politics, economics, and consumerism, […investigating] new emerging ethnic imaginaries and the ways in which they respond to the re-invigoration of ethnic identification and to the increased visibility of nonwhite Americans in the United States.” We invited scholars from the fields of cultural anthropology, history, ethnic studies, cultural studies, and Native American studies from the US and Germany, to discuss these issues.

The anthology collecting some of the contributions has just been released with Wissenschaftlicher Verlag Trier, completing an exciting three-year project

Although, or better, because it was not immediately related to my current research projects in its thematic outline, I loved this project as it forced me to go deep into unfamiliar territory. Working on the introduction to bundle these various approaches and disciplines into a coherent work, we discussed theories of ethnic marketing, forms of capital (e.g., cultural, social), border studies, consumerism, and commodification. Our collected case studies explore examples from Native American, Asian American, and Hispanic communities.

The collection at Amazon.

Table of contents.

Shadow Wolves – the “Indian Scout Syndrome” in Policing

My own contribution to the project drew from my current work on Native American military traditions and warrior imagery, focusing on a case study I had wanted to research since my graduate work at the University of Arizona in 2000. My essay discusses the all-Native Immigration and Customs Enforcement (ICE) unit called the “Shadow Wolves,” stationed at the Tohono O’odham reservation in southern Arizona. To a large extent, the text employs Nancy Leong’s concept of “racial capitalism” to argue that most media representations of the Shadow Wolves cater to popular notions of Indian super-scouts. Newspapers portray the Native officers’ tracking and scouting techniques (known as “cutting for sign”) as theirsupposedly inheritable and uniqueracial capital.

Scholarship on the Shadow Wolves is scarce; most works focus on border issues, particularly the militarization of the border after 9/11. Only a few of those, and none of the media articles I analyzed, address the political significance behind the ethnic composition of this unit (although all state the fact): The Tohono O’odham assert their sovereignty by insisting on an all-Native unit in exchange for allowing the federal government to permanently station an ICE unit on the reservation.

Over the course of my research on the Shadow Wolves’ expertise, I became intrigued with their record of tracker training courses across the world: they served in Eastern European countries during the expansion of the EU, in Central Asia, and on the Arabian peninsula. Some of these tracker courses seem to be part of EXBS (Export Control and Related Border Security), a US program within an international agreement to counter smuggling and terrorism and to enhance international collaboration of security forces. For my interest in warrior imagery, I would have loved to see the correspondence by which American representatives suggest the use of Shadow Wolf instructors to foreign diplomats, especially the way their tracking expertise is advertised. Unfortunately, it seems that these documentsif they are available at allare subject to a FOIA request, and the scope of this article didn’t allow for such a rather time-consuming process.

 

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“Sorry Business”: Bronwyn Carlson Presents in Flagstaff on Social Media Use and Mourning in Australian Aboriginal Communities

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While researching Native American veterans’ issues at Northern Arizona University in Flagstaff, I had the pleasure of seeing a presentation by Dr. Bronwyn Carlson (University of Wollongong, Australia) on 14 October. Dr. Carlson, who visited NAU to discuss collaborations between her institution and the Applied Indigenous Studies Program at NAU, specializes in the study of social media use among Australian Aboriginal communities.

I am fascinated by Carlson’s work because it brings together a number of aspects I have been grappling with for my milblog project. I read the use of social media by primarily non-Indigenous populations (i.e., US soldiers and civilian representatives of the home front) as a cultural practice that conducts cultural work by ceremonially negotiating war experience and, thus, constituting community. My work draws from a discussion of how Indigenous communities in the US reintegrate returning veterans and of the role community support plays in this integration process.

Media-studies approaches to social and new media in the early 2000s tended to be very defensive in stating that virtual communities, such as blog audiences or Facebook groups, could constitute community through relationship-maintaining interaction that was not bound to embodiment and place. Much of these debates seemed to defend against allegations that online communities could not be communities, exactly because they were not spatial and embodied, and often did not enable synchronous conversation (such as the sequence of blog post and readers’ comments).

While my own work draws from observations about Native American war-related ceremonies to argue that non-Native milblogs, indeed, constitute community because they perform ceremonial acts of narrating war experience and social support through audience response (an indirect link between Indigenous communalism and social media), Bronwyn Carlson’s research focuses on how Australian Aboriginals directly operationalize social media for community-related cultural practices.

One aspect of this would be the question of forging identity – I have been asked repeatedly in how far online space as a playground for assuming another identity might be a problem for my work on milblogs, in how far some blogs might be fakes assuming a “hero” identity In the case of veterans and soldiers, I am sure that any wannabe milbloggers would be called out very quickly because the milblogosphere so so well-connected and because the topics are so specific that faking expertise would be too difficult to succeed. However, the fact that some popular (general) blogs turned out to be based on fictitious identities, and the widespread utilization of anonymity in social media raised the question of authenticity among many colleagues to whom I presented my work. ‘Playing with identity’ seems to be primarily a problem of the “Western” world, though, if we consider Dr. Carlson’s work. Australian Aboriginals tend to be more interested in representing, emphasizing, and strengthening their cultural identity through their representation of “self” in social media, rather than engage in ethnic, social, or gender drag.

Carlson’s presentation and articles illustrate that Australian Aboriginals not only use social media at higher rates than non-Indigenous Australians, but that their use of the media opportunities goes beyond typical non-Indigenous uses, as well. It incorporates culturally-specific elements that serve to (re-)instate cultural identity: Because many communities have been torn apart due to forced adoptions, residential schools, or employment requirements, many Australian Aboriginal communities face challenges in continuing particular practices, and social media offer opportunities to remedy this predicament.

This is especially important regarding matters of death and mourning, which are called “Sorry Business” among Aboriginal communities. Sorry Business entails social obligations, based on reciprocity and social support, participating in ceremonies, and representing one’s extended family. Social media allows people to inform distant relatives about the death of particular community members through online obituaries, to organize transport to remote funeral ceremonies, to extend gestures of support and condolences online if attendance at a funeral is impossible, and to dedicate online sites as memorials to deceased persons, to which users can contribute by posting stories, images, or messages. I have seen similar practices and functions of bridging the spatial divide in milblog-representations of mourning, and am fascinated by the similar utilization of technology to continue cultural communal traditions between them and the expressions of Aboriginal Sorry Business.

I found especially remarkable that Dr. Carlson presented this cultural phenomenon from various angles, discussing culturally-specific problems such as the impact of staggering numbers of suicides among Australian Aboriginal youth on Sorry Business in the social media, and internal debates on cultural taboos (such as visual representations and mentioning the names of deceased persons online). These perspectives complicate our understanding of the matter, yet they illustrate intriguingly how a culture is not only confronted and challenged by technological and social change, but also, how community members take up the challenge and seek to incorporate these new technologies into its cultural and social fabric. Representations of internal debates and conflicts over cultural taboos versus opportunities to conduct ceremonies and commemorate lost community members, after all, indicate that this culture is alive and kicking.

Flagstaff Symposium Tackles Sensitive Issues: Comparing Genocide and Settler Colonialism in the Nazi East and the American West

12108902_10153564751690090_1908064672859639790_n Between 11-13 October, I was invited to a symposium titled “Colonial Conquest in the Nazi East and the American West” at Northern Arizona University’s Martin Springer Institute, Flagstaff. The symposium was part of a larger collaborative effort in comparative genocide studies that I had been introduced to during my lecture tour last fall.

I was invited to present my work on Nazi appropriations of German Indianthusiasm, a great opportunity to promote the recent monograph. Beyond my initial research focus, it was fascinating to touch base again with current work in military history of World War II, social science approaches to mass violence, and Native American studies. As the organizers put it aptly during the introduction to the event – the symposium strove to discuss benefits, concerns, and questions about bringing together vastly different topics and methodological approaches that often seem so self-contained that they might even be considered “disciplinary silos.”

Political considerations, sensibilities, and activist interests are a major concern that academics should take into account when discussing genocide, in this case, comparing the Holocaust and Nazi occupation in Poland and the Soviet Union with the settlement of the North American continent, when comparing the ideologies of Lebensraum im Osten (living space in the East) with Manifest Destiny and the horrendous effects these ideologies and their implementations had on affected peoples. Comparing these historical phenomena entails the danger of establishing “hierarchies of suffering” that would devalue the suffering of some victims of colonialism and mass atrocity, and grossly insult the memory of some survivors and descendants of victims. Being familiar with these activist perspectives both from public discourse and scholarship in postwar/post-reunification Germany, and from my work in Native American studies and my acquaintance with Indigenous political activists, I was excited about the debates. Fortunately, these political concerns caused all participants to approach this bringing together of, not only disciplinary silos but also political powder kegs, with great transdisciplinary and transcultural care and sensitivity,

In disciplinary terms, I was once more amazed how wide the field of Holocaust studies/ history of Nazi Germany and World War Two isfrom my own work, I felt well-versed in the field of Nazi media and propaganda, especially regarding Indianthusiasm, and nationalist/völkisch/Nazi ideology. However, it can be daunting to learn about author’s names and case studies inoften only slightly different―fields of interest, all coming with their respective scholarly networks, debates, academic trenches, historiographical infighting, annual meetings, and the like.

What struck me in particular about the meeting was how differently the question of comparing the Nazi East and the American West can be approached, and how these approaches will produce vastly different, often contradictory results and representations of these results. The question of genocide in the Nazi East and the American West is not merely a matter of debating intent and effect. It must consider and distinguish between ideology, public discourse, corresponding formulations of state policy, propaganda (domestic and foreign), and finally, observations on how the policies were implemented on the micro-level: by state agents, i.e., local commanders who must strike a balance between directives and improvisation as required by the moment, and by non-state agents, i.e., settlers and settler militias. These micro-level perspectives often enough requires empirical case studies whose results might contradict any of the above criteria and make comparison and generalizations between the Nazi East and the American West exceedingly difficult.

One prime example might be the oft-cited references Hitler made to the Euro-American conquest of the West when discussing his plans for the Nazi East. We know about these references from documentations of his Table Talks and from his Second Book, but that does not automatically mean that the Nazis used the frontier as a role model in their planning for the east, that they publicly promoted any such parallels in their propaganda, that they issued corresponding directives, or that local commanders and administrators made (or were made aware of) any such comparisons when implementing these policies on the ground.

I have seen a number of documents in which cultural anthropologists discussed US-Indian policy, such as the detrimental effects of forced relocation during the Trail of Tears, and argued that future German colonies in Africa should thus avoid massive relocation and cultural imperialism directed at Indigenous peoples, but I cannot speak to whether or not there were actual plans to that effect in Africa. Neither can I speak to the impact such comparisons actually had on the plans for starvation and relocation of Slavic peoples in the Nazi East. I am looking forward to doing more research into German government documents on these issues one day, and am currently not aware of any previousand detailedworks focusing on American role models for the Nazi East. Without detailed knowledge of such documents, plans, and directives, Hitler’s remarks on using America’s westward expansion as a role model for the Nazi East are of limited value, for the man had a lot to say about everything in his ramblings.

To use a more concrete example of the complexities of comparison from my own work, consider the contradictions between domestic and foreign propaganda: As Kenneth Townsend, Jere Franco and others have pointed out in their works, the Nazis operationalized US groups, such as the German American Bund, to attack the “Indian New Deal” as the Roosevelt Administration’s covert attempt to install Communism in America: the 1934 Wheeler-Howard Act, or Indian Reorganization Act (IRA), ended the policy of allotting tracts of land to individual Native families since the 1887 Dawes Act, reinstating communal ownership of land, and revoking some of the repressive measures against native religions and cultural practices. Communal ownership of land here symbolized Communist collectives and gulags.

Back in Germany, however, the Nazis hailed the IRA as the Americans’ (belated) acknowledgment of inherent racial idiosyncrasies: since all peoples, according to racial ideology, come with inherent group character traits determined by blood and their natural environment (hence, blood-and-soil ideology), trying to impose alien culture on a group will lead to that group’s demise. The Nazis argued at home that Americans had finally stepped away from trying to turn ‘Indians’ (who, supposedly, must roam, hunt, or ranch livestock by virtue of their biological heritage) into yeoman farmers, because this practice of cultural imperialism destroyed their culture and peoplehood. US-Indian policy in this regard was praised as good because it acknowledged racial difference and (seemingly) supported racial segregation, which the Nazis quickly exploited to ‘prove’ their own Nuremberg laws on racial segregation as necessary and ‘natural’ measures (i.e., the exclusion of Jews and other unwanted groups from the ‘community of the people’).

So, the same legal measures of the IRA were denounced as Communist in the US and praised as benevolent, racially sensible protection of peoplehood at home. In many other aspects, the comparison of the Nazi East and the American West raised more questions than it helps answer. Still, the symposium did great work to address the complexities and pitfalls and thus helped to develop more meaningful comparative approaches to genocide.

Refugees and Guns: Catchy Historical Arguments on Emotionally Charged Social Issues in Germany and the US

heprodimagesfotos812120090419blutmai_01_jpg_3664053Riots during  “Bloody Mayday,” Berlin, 1929

https://1920sberlinproject.wordpress.com/tag/1920s-berlin-project-2/

I have been back in Arizona for more than a week now, to continue research on Native American military traditions and on veterans’ issues, both for the Native and non-Native veteran demographics. It was good to be back in Tucson and spend time at the U of A library, meet old colleagues and friends, and catch up on news. I am currently in Flagstaff for more research and for a conference on comparative genocide studies, which I will discuss in a later post. During conversations both here and in Tucson, it struck me how emotionally charged many of the current political debates in both the US and Germany are, and the role historical arguments play in both.

For Germany, it is the often bizarre comparison to Native American history in debates on immigration and the refugee “crisis” that I have discussed in a number of recent posts. Once again, I am surprised that liberals and Native activists in the US mockingly use xenophobic arguments on immigrants to point out that, after all, American society was built on immigration. Yet, these same arguments serve nationalist and even völkisch/racist standpoints in Germany, allowing German nationalists to portrait themselves as the Indians of the 21st century.

Here in the US, the recent college shootings in Oregon, Arizona, and Texas have flared up debates on gun culture, once again. The shooting at Northern Arizona University occurred the night before I took the shuttle from Tucson to Flagstaff. Walking around NAU campus in the afternoon felt eerie. I could not help wondering if people I watched were particularly friendly in attempt to assert community and belonging after the event, if the two girls I watched laughing so hard over some text message they had received that they were actually rolling on the floor were excessively giddy to take their minds off of the incident, if people wearing sober expressions were still shocked, contemplative or if they worried about the next take-home exam, or, generally, whether I simply interpreted too much into everyday behavior. Colleagues I talked to, both in Tucson and Flagstaff, were concerned about policy changes the recent shootings might bring regarding gun regulations on campuses.

To come back to historical arguments, though, it is scary to see how prominently comparisons to Nazi Germany and the Holocaust figure in the public debate on gun control. This Huffington Post article details some of the flaws in Ben Carson’s recent comments following the shooting in Oregon. In addition to the discussion of German legislation on firearms since the end of World War One described there, including the resulting estimates on how many guns German Jews might have owned in the late 1930s and whether this could have prevented the Holocaust or not, we should also consider that all major German parties had their paramilitary militias before 1933: The Nazis, of course, had the storm troopers and the SS, the Communists had their Alliance of Red Front Fighters (RFB), the Social Democrats, Liberals, and Catholic Center formed the “Black – Red – Gold Banner of the Reich,” the veterans’ organization Stahlhelm formed their own militia, etc. All of these paramilitary and para-state militias were armed, legally or not. They had taken home guns from the war and “squirreled away” guns during the often chaotic events of revolution and civil war 1919-20. There was no shortage of firearms among the German population when Hitler took power. However, these guns  did not prevent the Nazis from taking over and, in the isolated events were they were used against the Nazi takeover, such as the infamous “Köpenick Week of Blood” in Berlin in June 1933, they quickly ignited a massive backlash of organized Nazi and police repression.

And yet, here we are, having to discuss gun control in the US by way of distorted comparisons to Nazis and the Holocaust once more. In idealist and utterly rose-colored moments, I like to imagine the social purpose of historians to be that of some sort of “guides of public memory,” of people who can tell society, as it approaches another fork in the road and does not seem to be able to decide which way to go, “let’s not go down this particular direction this time, it didn’t work for us the last time we tried.” This would be a role of historians who can break down the complex contexts of historical events for everybody to understand and to draw conclusions from. Apparently, though, and I hope this does not sound too gloomy, historians often are only left to mumble a resigned “I told you so” and retreat back to their dusty archives, while politicians and ideologues spout catchy and unrelated historical anecdotes that all too often are utterly inapplicable to explain the contemporary moment.

“Indians Couldn’t Stop Immigration” (Part III): To Some, Cultural Exchange Means Genocide

Once I started to do more research into Indian imagery in current nationalist discourse, I stumbled across quite a few examples of the slogan “The Indians could not stop immigration. Now they live on reservations.” It seems that this slogan is not restricted to Germany’s right fringe and racists: It was used in 2008 by a regional party in the Italian-speaking part of Switzerland, the Lega dei Ticinesi…

Leda dei ticinesi

…where members of the outright neo-fascist and separatist Italian party Lega Nord picked it up for their own anti-immigrant election platform:

Indiano-riserve-immigrazione-elett08-749278.gif

…The youth organization of Austrian right-wing populist party FPÖ uses it on bumper stickers and posters…

RFJ Indianer Einwanderung heute.at

…as well as the Swiss populist SVP in their nativist campaign for the 2014 referendum on immigration:

SVP Aargau Einwanderung Indianer

In Germany, the neo-Nazi party NPD employed the slogan in their program for the state elections of Saxony some 10 years ago. Then prime minister of Hesse, Roland Koch, triggered a public outcry in 2006 by stating that nothing remained of the ancient Native American cultures thanks to the American settlement but that we Germans are “more than the Indians,” thus co-victimizing with and denigrating Native Americans at the same time. Koch is a member of the CDU (Merkel’s party); its Hessian branch has a reputation for its conservatism, and many German newspapers pointed out the obvious similarities between Koch’s and the neo-Nazis’ arguments (most of the previous examples are discussed in this German-language article of the Swiss Tagesanzeiger).

In Leipzig, the local branch of PEGIDA, LEGIDA (= “Leipzig Against the Islamization of the West”) has used similar notions. We don’t know for sure if the person depicted here follows the Indians-couldn’t-stop-immigration argument, but his attire and his banner suggest such a conclusion. He seems to make a point wearing the same T-Shirt depicting Sitting Bull at the rally each Monday. Now that the days have grown colder, he wears it over his sweater, making an explicit statement. The banner he is holding  in the picture addresses a number of typical, and typically contradictory, issues (unfortunately, I couldn’t find an image that shows both the T-Shirt and the banner):

L-iz.de.3.Aug.15_schwatz-mit-einem-russischen-sender-620x413

source: Alexander Böhm, Leipziger Internet-Zeitung

1) The banner voices opposition “against US imperialism.” Of course, this has been a popular trope in German cultural pessimism since the late 1800s, especially where co-victimization with Native Americans is concerned. These German texts have argued “first, Americans destroyed Indian cultures, and now they are trying to do the same thing to us.” You could find this argument among Indianthusiasts around 1900 as much as among proponents of völkisch ideology who provided the breeding ground for the Nazis. Of course, the argument also worked both in communist East Germany and among the West German radical left.

2) It decries “EU Fascism”apparently, it is currently very popular to call your opposition “fascists.” People who use the term usually don’t really understand the ideological background and philosophy of the corporatist state of Benito Mussolini’s movement. It was called “fascism” after the fasces, the Roman lictors‘ sign of office (equivalent to police forces). The fasces are a bundle, comprised of sticks/arrows and an axe, that symbolized police authority and the power of the state. Many people today understand ‘fascists’ as ‘those who publicly (and often violently) contradict my worldview,’ or, more generally and simply, as “assholes.” This protester here seems to understand the umbrella organization of the EU as “fascist” because it appropriates rights that previously belonged to individual sovereign countries. This crude ideology is reinforced in the banner’s reference to Richard-Nikolaus von Coudenhove-Kalergi who was a proponent of the pan-European movement in the 1920s, a movement that the Nazis prohibited because of its internationalism and liberalism. We can only assume that this person here believes the EU to be fascist because it has authority over German affairs…

3) The banner also decries “rainbow racism” (Regenbogen-Rassismus) This brings us back to the notion of Germans and Indians as fellow victims. It adds that “rainbow racism” means “genocide,” most likely against white people or Germans. Thus, it seems to allude to the notion of ‘Volkstod‘, the demise of German peoplehood through multiculturalism that is currently a buzzword among neo-Nazis and that I discussed in an earlier post. Although this protester does not explicitly use the slogan “Indians couldn’t stop immigration,” the combination of Sitting Bull T-shirt and “rainbow racism” represents this argument clearly enough. Obviously, this ignores any historical precedence of the degree of inclusiveness within North American tribal societies; they had to be inclusive and adopt members of other tribes and other races into their communities if they wanted to survive in a harsh environment, threatened both by invaders’ military forces and their diseases. They simply could not afford to be xenophobic racists.

The “Indians couldn’t stop immigration” argument pictures the history of Westward expansion on the North American continent as a gigantic racial conflict, or even race war, of whites against Native Americans which the latter, in this reading, had to lose because the tribes didn’t unite as a race, because they were not race-conscious enough. The Nazis stressed this over and over as a cautionary tale: Nazi-Germany had a chance to survive, they argued, because it had overcome the internal strife of the Weimar years by uniting under Hitler. In countless speeches and novels promoted by the Nazis, then, Hitler was compared to both Arminius, the Cherusci leader who united the Germanic tribes and destroyed three Roman legions in the Battle of Teutoburg Forest (9 AD) which ended Roman intrusion. Both were compared to Tecumseh, whose pan-Indian movement united previously quarreling tribes in the early 1800s: the German novels of the 1930s portrayed Tecumseh as a ruthless dictator who sought to lead the (mindless) Indian masses toward redemption, only to be cast down by betrayal at the hands of the devious English.

In both the Arminius, Tecumseh, and Hitler arguments, the threat to peoplehood is exactly what this protester’s banner proclaims: “genocide”, that is, “Volkstod” through alien intrusion and the infusion of alien culture, technology, and ideas. For racists and völkisch nationalists, culture is an inherent part of peoplehood and it does not mix with outsiders. Thus, immigration, miscegenation, and cohabitation among cultures, in their understanding, will always lead to conflict and, eventually to the demise of peoplehood.

So, without using the actual slogan about Indians and immigration, this protester promotes a tradition of nationalism and racism in German Indianthusiasm that helped the Nazis rein in a very popular movement for their propaganda efforts. It is a revelation to see that the same argument is obviously still very powerful to promote nationalist and racist ideology in the twenty-first century.

“Indians Couldn’t Stop Immigration” (Part II): A ‘National Indian Party’ Saves the German People

screenshot Indianerpartei Conclusion from Native American history according to German neo-Nazis: “We should have founded a National Indian Party.”

Since my first post on this topic in May, I have done a bit of research on Indian imagery in racist arguments regarding the current debate on immigration and the refugee crisis. I knew that neo-Nazis followed in the tradition of their grandfathers to co-victimize with Native Americans by placing the near-extermination of the buffalo and the massacres against Native Americans on the same level as the American bombing campaigns against German cities during World War II. I was not aware, though, that the old nationalist/Nazi notion of German Indigeneity was alive and well, too, that both conservatives and neo-Nazis use it for nationalist and racist statements, and that these statements are so widespread.

There are quite a few video clips with a message similar to the one on the Cherokee girl and the Green party leader Claudia Roth I described in Part I. I do not know who is behind the Cherokee/Roth video, nor their party affiliations, but the gist of the video matches many statements from the neo-Nazi party NPD (“National Democrats”). The Saxon NPD used a version of the slogan “The Indians couldn’t stop immigration, and now they live on reservations” on their program for the Saxon state elections some ten years ago.

Also, a Saxon historian in the NPD argued that “The ideologies of multiculturalism promote by all available means a massive land grab by people who are alien to our culture and race, which will turn us Germans into the Indians of the twenty-first century.” This notion reinforces the paranoid concept of Volkstod, the demise of peoplehood, which is supposedly brought on by miscegenation and the mixing of cultures. As discussed in Part I, in a völkisch reading, cultures are supposedly inherent elements of group identity determined by both blood ties and by the natural environment, and can thus neither be shared or learned, and don’t mix without conflict. So, the massive influx of immigrants, in this perspective, destroys German culture and, eventually, the German people.

At this point, I can’t help it, I must bring in one of my “favorite” Hitler quotes to exemplify this paranoia about the incompatibility of cultures. In his second book (only published as an annotated edition by the Institut für Zeitgeschichte in the 1960s), he stated:

“One cannot convey culture, which is a general expression of a particular people’s life, to any other people with completely different mental predispositions. This would, at best, be possible in a so-called international civilization, which, however, relates to culture like jazz music to a Beethoven symphony” (Hitlers Zweites Buch 166).

In this reading, then, jazz, as a representative of American (international) and, thus, alien civilization, threatened the integrity of German culture and German peoplehood already in the 1920s. Back to Indians and neo-Nazis, though.

In 2011, the Bremen chapter of the NPD published a short campaign ad for the parliament of the Bremen city state, the Bürgerschaft. In this, as in our Cherokee/Roth example, an animated film explains the history of American settlement, starting with the landing of the Mayflower. The video should convey its meaning to you even if you don’t speak German; the text lines are scarce and the images speak mostly for themselves.

It is the same story of naive Indians who help the first hungry and huddled immigrants but are pushed aside eventually because the numbers of aliens become overwhelming and because the immigrants turn out to be rowdyish invaders. In the end, the Indians are crammed onto some small patches of land, i.e., the reservations, that have “do not feed” signs posted at their borders. Now that it is too late, the Indians in this clip conclude: “We should have founded a national Indian party” (Wir hätten eine nationale Indianerpartei gründen sollen).

The scene now shifts to Africa and Asia, from where literal waves (better: blobs) of immigrants move to Germany: old German men in their lederhosen and bowler hats are pushed aside. At this point, the scared remaining Germans have a vision: an Indian family magically appears next to a NPD campaign poster on an advertising pillar reading “End this multicultural madness, Bremen stays in German hands!” (Multikulti-Wahn beenden, Bremen bleibt in deutschen Händen) The Indians say “yes, so you don’t end up like we did.” (Ja, damit es euch nicht so wie uns geht)

The clip is significant not only because of the hilarious notion of the NPD as the “National Indian Party” that caused great joy among liberals, but also it once more openly promotes racism and xenophobia as the only measure to protect both German culture and peoplehood.

In looking at these arguments, I wonder about the similarity of images and the absolute conflict of meanings if we compare them with immigration debates in the US. Consider this cartoon contextualizing Donald Trump’s recent remarks about Mexicans:

Found at: Memories of the People

I had heard similar jokes and seen similar posters and cartoons (“Who’s the illegal immigrant here, Pilgrim?!”) from American liberals and Native American activists who use them against American anti-immigrant conservatives. I always marvel at how easily reference to Native Americans can be used for both sides of the argument if you only change the setting and once you take into account the German tradition of imagining themselves as the Indians of Europe and, therefore, as soul mates of Native Americans.

Book in Hand

UsbeckFellowA few weeks ago, my dissertation was published as a monograph. It is titled Fellow Tribesmen and was produced with Berghahn Books in New York in collaboration with the German Historical Institute in Washington, DC. The defense in 2010 was a major stepping stone, but this moment really feels like completion. I have developed first ideas for the project during my abroad year at the American Indian Studies Program at the University of Arizona in 2000, so these past fifteen years from inception to finished product felt like seeing a child grow up, cradle it, guide it, loose sleep over it. The analogy fails once I say ‘now that it has come of age I’ll let it go,’ but still, it has been my baby for quite a while.

I don’t even think I’ll completely let it go. Many other PhDs I discussed dissertations with grew tired of their project, and told me they could not stand talking or thinking about it any more once they had defended. However, the German perception of Native Americans, with all its fascinating aspects of Native visitors to Europe, transatlantic comparisons in imagery, identity formation, and stereotyping, as well as implications for German/American cultural history, media history, and the history of ideas will probably recur throughout my academic life and I cannot imagine becoming tired of discussing these issues.

Although, as a German researcher in American Studies, you’re supposed to put the dissertation project aside eventually and create a very broad portfolio rather than becoming a topical specialist, there are a few more aspects to the project that I’d like to investigate some time: More research should be done in German government documents regarding Native Americans. Back in the process of outlining the project, I believed I would write about German soldier’s encounters with Native American GIs. This proved to be a needle in the haystack. Then I became interested in the Nazis’ plans for occupying America, and how German Indianthusiasm would influence Nazi military planning. This proved to be way too big to pursue on top of the investigation of the range of published print sources, both journalistic, popular culture, and academic, that this project was already engaged with. “Keep it for the book,” some older colleagues said. Well, when I prepared the manuscript for publication, I was already mired in this new major project on milblogs, which left no time for extensive additional archival research for the first monograph. I hope that, some day, I can go after sources on German spies, colonial planners regarding German perceptions of Indigenous peoples in the Americas.

Now, though, I’m happy. I’ve learned a lot about editing and publishing, often became frustrated about specific aspects of the process, or felt that, instead of engaging with a lengthy editing process, I needed all my time for the new project. Colleagues and friends have frequently heard about this. These days, though, I celebrate.