I have meant to write this post for a long time. Christmas holidays this year seemed like a good opportunity. The post, though, doesn’t have much to do with Christmas, or New Year’s. It actually doesn’t even provide a list of fun facts on Hitler. However, Hitler is the lead for the following deliberations. And his name still makes for catchy titles. As German journalists say, children, animals, sex, and Hitler will always sell. You only need to check out title pages of magazines such as Der Spiegel or Stern. (I guess it is not much different in US journalism). If you found this post because of Hitler’s name in the title, my plan worked. Welcome. Besides, it means that colleagues who suggested I change the title of my forthcoming book from Fellow Tribesmen to Chief Hitler or Hitler’s Indians had a point. However, I am still convinced the book’s title is good as it is since it is by no means about Hitler’s perception of Native Americans alone. Nor is this post.
This entry is about an article in the Washington Post, published on 27 November 1940. Titled “Wer niemals narrisch war (He who has never been silly)” [this was before the era of gender neutral terms], it is part of the popular syndicated series On the Record by Dorothy Thompson. Thompson was one of the leading female journalists in the United States during the early 20th century and had spent several years in Germany during the 1920s and early 1930s. She was also the first foreign journalist to be kicked out of Germany for criticizing the Nazis. The article discusses Hitler’s alleged attempt to outlaw the public use of Saxonian dialect because, apparently, “it made the German people seem ridiculous.” I say alleged because I never had the chance to follow-up Thompson’s claim and check my facts on this. So, I don’t know whether Hitler really tried to outlaw Saxonian dialect or whether he even suggested it. I don’t recall coming across discussions of Saxonian dialect while researching collections of Hitler’s speeches for my dissertation. And here, my post’s title finally falters, because we don’t know if, while funny, this is really a “fact” about Hitler. Bear with me, though.
I found this article while researching American newspapers for discussions of German Indianthusiasm during the Nazi era in 2007. I used the database ProQuest Historical Newspapers which holds a number of American daily newspapers, digitized and available for full-text search, from their first issues. This means you can conduct a full text research of New York Times issues from the 1860s. I still marvel about the simplicity of this research instrument: I only had to type in the search terms “Indian” and “Nazi,” specify my period of interest (1925-1945) and came up with the most remarkable articles. I had to refine my search because there were so many articles about Gandhi, and about Indianapolis, that were not pertinent for my research (I forgot how the city was related to Nazis, but it came up quite often).
Still, ProQuest led me to a number of gems. Particularly because the article’s titles would never suggest anything pertinent to Indians and Nazis, such as Thompson’s. Full text search functions made it possible. I cannot help but wonder what other gems I would have found if German newspapers had been digitized and available for full-text search, as well. Instead, I had to rely on the Internationale Bibliographie der deutschen Zeitschriftenliteratur, called Dietrich after the publishers, and on the indexing criteria of their editors. They indexed 90,000 articles from 5000 periodicals including daily newspapers, academic journals, weekly magazines, and single issue magazines (on topics such as hunting, medicine, and gardening) in 1940. For my research, I located some 1200 articles via Dietrich, but I also found a number of great sources by browsing in magazines, newspapers, and articles, leading me to wonder about Dietrich’s selection criteria.
Back to Thompson and Saxonian dialect, though. Thompson speaks of “Saxonian,” other sources of “Saxon,” I’ll stick to her version for now. First, Thompson explains to her American audience the significance of Saxony and the Saxonians’ dialect in German culture: “The Saxonians are not, by nature, soldiers and administrators but sober folks whose lives are industrial and commercial.” I like to tell my American friends that the difference between Saxonians and Prussians in history was that Saxonians invested their money in building marvelous palaces and filling them with marvelous things, while the Prussians invested theirs in armies to plunder Saxonian (and other) palaces. This is a bit harsh and overgeneralizing but that seems to be the gist of Saxonian history.
I once saw a satirical sketch on TV in which a Saxonian is invited by the Federal Government during the 1990s to come to Berlin and tell the leaders what Saxonians, their recently re-acquired constituents, are about. This Saxonian character rattles off a long list of wars in which Saxonians weren’t too lucky with their alliances: “To our friends, we are trouble. In the Seven Years War (1756-63), we sided with Austria and Russia against Prussia, and we lost. In 1806, we believed Prussia was great so we sided with them against Napoleon, and we lost. So, we thought Napoleon was a great guy, and went to Russia with him in 1812, and we lost. We even lost a major battle in our city of Leipzig in 1813 (against Prussia, Austria, and Russia). In 1866, we went with Austria against Prussia again, and lost the Battle of Königgrätz. As for 1914-1918, the end of that story is well-known. In 1939-1945, we went with the Nazis, and lost as well. So we thought, ‘the Communists have won the war, we should go with them.’ Today, Communism has become extinct and we’ve lost again. And now,” the Saxonian told the German chancellor, “we’re with you guys.” And that’s when they angrily chased him out of Berlin. So, given our historical ill luck in soldiering and making alliances, it is no wonder that Thompson says “Saxonians, it is clear, are not a breed of heroes, but, alas, of babbits.”
Thompson adds that there is a “tolerant myth in Germany that the Saxonians are stupid.” It is surprising to hear that this was an issue in the 1930s already, for it certainly is true today. Ever since the Fall of the Wall, if you want to make fun of East Germans, and if you want to portray East Germans as stupid, babbity, and backward, you imitate Saxonian dialect (to the detriment of Thuringians and North East German coast dwellers, who are thus conveniently lumped together with us). I once explained this cultural malpractice of portraying East Germans as stupid Saxonians to fellow graduate students in Tucson. One of my friends put her arms around her lover and said: “Oh, he knows what you’re talking about, he’s from West Virginia.” Over and over again, newspapers and TV stations publish surveys stating that Saxonian is the least popular dialect in German. You get the picture. However, Thompson adds in her description that Saxonians, albeit being perceived as stupid, shrewdly put this reputation to their advantage by “presenting themselves as innocent idiots.”
Thompson’s examples of the hilarity of Saxonian dialect, and her depictions and explanations for an American audience are awesome, especially for a Saxonian who knows the dialect and has been the butt of jokes about it. It’s a shame that you have to read this, rather than have somebody perform the pronunciations for you. Thompson uses her examples to mark Saxonian dialect as “full of ‘bulls,’” as “skeptical,” and as “the idiom of debunking” that is “a caricature of all that is sophisticated and highfalutin.” So true. The high German term “Die Blüte der Kultur,” which she translates as “the flowering of culture” (I’d say something like heyday or prime of culture) would be pronounced by a Saxonian as “Die bleete de kerltur,” Says Thompson. She adds: “immediately culture bleats rather than blooms.”
I find this a perfect observation and example, both of the pronunciation and what it does to the conveyed meaning of what is said. I should add, though, that Thompson missed some of the signature elements of Saxonian pronunciation: We round our consonant’s edges: t, k, and p will mostly be pronounced as d, g, and b. Our vowels are usually diphthongs: o is mostly ou, e pronounced more often as ey, and so forth. Check this wikipedia entry for more technical information on the dialect. A British plumber I once met at a bar in Leipzig told me it was especially these diphthongs that revealed to him how close relatives Saxonian and Anglo-Saxon are. I don’t know if a linguist would agree, but my friend’s reasoning sounded convincing.
Regardless of the fine points of Saxonian pronunciation, Thompson is right on the money saying “[t]he reason that Saxonian has become the stage language of broad comedy lies precisely in its capacity to pull down to earth everything that is romantic, overblown, boastful, heroic.” A Saxonian lover, “apostrophizing his adored,” she says, “will begin by likening her to a gazelle and end by rapturously calling her his little iltis. It is a sweet-sounding word, but an iltis is a polecat.” I can confirm that I have never called a woman an iltis, so this may have been a term specific to the era – I wouldn’t be surprised, though, if my grandfather said things like that; he had some very funny-sounding nicknames for my grandma.
In any case, Thompson’s gist should become clear, especially when she goes on to relate anecdotes about Friedrich August III, the last Saxon king who, as popular lore has it, told revolutionaries in 1918 when they demanded his abdication, “Nu, macht doch Euern Dreck aleene!” (Thomson translates this as “Okay! Do the dirty work by yourselves.”). Refusing to go into exile and living out the rest of his days as a citizen in Saxony, he is said to have reprimanded a crowd cheering him in the 1920s: “And a fine set of Republicans you are! Ought to be ashamed of yourselves.” The wiki entry on him linked above provides slightly different translations than Thompson’s.
None of these quotes can be verified by historical sources, but the fact that Saxonians are still proud of these stories today proves Thompson’s point:“It is very hard to pin anything on a Saxonian because he is so ‘dumb.’ It’s never clear whether he really means his irony. His ‘dumbness’ is his excuse. His sabotage of the great abstractions is expressed in mere inflection – or a contempt of vowels.” This was true for Thompson’s observation in the 1930s, and it still works today. Comedians such as Uwe Steimle and Olaf Schubert have brought the unreliable dumbness of the Saxonian to perfection, both in their attire, their facial expressions, their topics, and the way they wear their dialect and its accompanying cultural reputation on their sleeves.
Thompson is very clever in using the Saxonians’ reputation against the Nazis, invoking some of Hitler’s idols: Wagner, Nietzsche, and Karl May, all of whom were Saxonians. She remarks on Wagner’s and Nietzsche’s “revolting from the ‘common people,’ the Babitty atmosphere that surrounded them” and that had an impact on Europe but apparently not on Saxony because “at home, in their slippers, Wagner and Nietzsche both spoke dialect. When the two now-acknowledged harbingers of the Third Reich fell out with each other in a quarrel that shook the world of international culture, they probably fell out in Saxonian.” I am very grateful to Thompson for putting the image of Nietzsche and Wagner having an argument in Saxonian in my head. Although, to be fair, it should be said that, today, Nietzsche is not so much considered as a harbinger of the Third Reich anymore among historians. One of the reasons Nietzsche and Wagner fell out with each other is that Nietzsche couldn’t stand Wagner’s anti-Semitism.
Thompson muses that Saxony produced all three geniuses, who imagined popular dream worlds, but that it probably could only be Saxony to “furnish a comfortable world in which genius could compose, flagellate and dream.”
This leads her to her attack on Hitler: “I have a hunch that Hitler’s rage against Saxonian is really a rage against the Common Man, whose unheroic desire for a small comfortable life – flowers in the window, a secure job, home and family, a canary, a daughter who plays the piano, and a lot of food – is so stubborn and so very un-Nazi. ” In this description of the Saxonian as the “Common Man”, she basically matches most of the traits Americans at the time might have agreed upon as an American ideal: to live a simple, good life far away from any government activity. She portrays Saxonians as actually closer to American ideals than to those of the Nazis.
In Thompson’s perspective, “it isn’t that the Saxonian spirit is rebellious. It is just infuriatingly unmartial and skeptical.” Because they are so “infuriatingly unmartial,” Saxonians singing the Horst Wessel Lied or “’Today we own Germany, tomorrow the whole world’ … would frighten no one.” I do not agree with her jape that Saxonians could not produce really good Nazis. Saxonians did their share to make these twelve years as miserable to the whole world as they were. This example illustrates how the attribution of group character traits most likely produces overgeneralizations that can, and will – back then as much as today – be used for either aggrandizement or defamation of these groups, be it notions of the babbity of the Saxonians, of the backstabbing deviousness of the Jews, the diligence and perfectionism of the Germans, or of the inherent zealous warmongering of the Muslims. However, to go back to Thompson’s notion of Saxonians and Nazis, the public reputation of Saxonians and their dialect does, indeed, not seem to be reconcilable with the heroism, militancy, and bombast of Nazi propaganda.
Comparing the features of Saxonian dialect with “the Bostonian ‘a,’ the Middle Western ‘r,’ the Southern vowels,” Thompson launches into a linguistic history of the English language. She details the various languages English borrowed from, and lists a number of very diverse writers who published in English, claiming that all these incorporations, borrowings, and simplifications have made English the “only world language since Latin. This way, not Hitler’s, is imperial, in the transcendental sense of the word.”
The article’s grand finale returns to Hitler’s claim that Saxonian dialect endangers the Germans’s reputation throughout the world: “Hitler argues that the German language, if it cannot be pure, must never be ridiculous. But the cramped effort of man never to be ridiculous can only end in the most gargantuan and ridiculous caricature of man ever drawn. ‘Wer niemals narrisch war, er ist der grösste Narr’ (He who has never been silly is the silliest of all).” Thompson’s final sentences suggest that the suppression of Saxonian dialect, if the rationale behind it was to be taken serious and the ideas would be followed through, would suppress all other dialects and public expressions until only one man, Hitler, is left speaking: “Perhaps all the rest can sing – in one of those gigantic Wagnerian choruses. Or perhaps the rest is silence.”
I wholeheartedly agree with Thompson’s notion on the political power and the double meaning of silliness in this wonderful example. As a historical document, her article brilliantly deconstructs how silly the Nazis’ arguments on culture actually were, especially in their attempts to be anything but silly. This article is also, in a way, timeless, and not simply because Saxonian dialect is still considered silly and its speakers as stupid. Especially in the realm of politics, a bit of silliness is often the best way to bear the rhetoric, logical, and polemic garbage that political leaders (and those who professionally report on our leaders’ activities) dish out every day, be it in Europe, the United States, or elsewhere. Maybe that’s one of the reasons why the Daily Show and Colbert Report are more popular sources of information than some of the news shows they mock. I’m glad to live in a society where one can call on the silliness of leaders, without having to fear the reprisals the Nazis held in stock for anybody deemed disloyal. Still, leaders’ silliness as an affliction is not restricted to the most oppressive regimes. We face it every day.
So, thanks for tuning in, I’ll go watch a few silly YouTube clips now, or maybe read a few politicians’ speeches. In Saxonian.
A few days ago on 3rd December, I have held my last lecture on this trip. While the earlier lectures discussed my work on German perceptions of Native American cultures and promoted the forthcoming book, this talk presented some of my current work on deployed soldiers’ milblogs. This guest lecture was hosted by University of Nebraska, Omaha’s English Department and the Office of Military and Veteran services.
I met Dr. Charles Johanningsmeier, who invited me to Omaha, during his Fulbright year at American Studies Leipzig in 2007. Since then, we have kept in close contact and frequently worked together. Omaha is very dear to me, for the friends and colleagues I know here but also because this is where I held my first lecture when my dissertation project took shape in 2007.
Last week’s lecture provided an overview of the interdisciplinary methodology of the project and contextualized Native American military traditions before launching into a close reading of an American soldier’s milblog from Afghanistan. I pointed out different elements of ceremonial storytelling in the interaction between deployed soldiers and civilian audience. Some of these textual elements led back to the presentation on “tribute and memorial posts” I held at the 2014 ASA convention in Los Angeles. Similar to my reflections on the longue dureé in Indianthusiasm for teaching due to the lectures on Nazis and the GDR that I held over the course of only one weekend in Oklahoma in late October, this lecture helped me approach the topic of death and mourning in milblogs from different angles, discuss it with a diverse audience, and thus extend the scope of my work from the ASA presentation in early November. This widened perspective will help me tackle another chapter of the blog project in the coming year.
Apart from the academic values gained from this final lecture, it was fascinating to observe the environment in which the event took place. The lecture was held at UNO’s Community Engagement Center, a brand-new building dedicated to community outreach. The audience was thus both “gown” and “town,” comprised of students of both English and Native studies courses, veterans, and members of the Omaha community. As my colleagues told me, UNO was recently rated the best four-year college in veteran services by the Military Times. It was thus particularly interesting to observe and discuss veterans’ affairs at this institution. This also brought back discussions and observations from last year’s conferences at UC Santa Barbara and Copenhagen where many discussions and presentations centered around the question of college veteran services, student veterans, and the role of the humanities in veteran reintegration.
Similar questions recurred during the last few days when I met with colleagues and representatives of veteran groups, such as The Mission Continues. The Mission Continues has recently become one of the best-known veteran support groups. They focus on community service and volunteerism as its founders have realized that many veterans are eager to continue serving and that volunteerism, i.e., helping others, helps veterans to help themselves in their efforts to reintegrate into civil society. I became interested in groups like TMC when looking at the warrior philosophy of Native American military traditions and their strong focus on ceremonialism, community relationships, and mutual aid. Native studies scholars argue that “warriorhood” is anchored in perpetual community relationships, while “soldiering” in the ‘Western’ sense is more perceived as playing a social role. The community engagement of The Mission Continues reminds me of relationships in changing tasks (from fighting to, say, charity or care-giving) known from native warrior philosophy.
Since both Native scholars and military psychologists have argued that ceremonialism and community relationships might support the reintegration of non-Native veterans and could play a role in working through their traumatic experiences, I have begun looking beyond milblogs to find other non-Native efforts to implement community and ceremony in my research during this year. The Mission Continues is a very good example for such efforts. Getting together with TMC representatives as well as social sciences scholars from Washington University and Lindenwood University in the St. Louis area helped me explore these veteran groups’ efforts. Their information and advise provided valuable social science perspectives for my project. I will continue to look into this and similar projects, although they are not deployed soldiers’ narratives, to look for ceremonialism and community interaction as ingredients for reintegration.
Questioning American Exceptionalism: A Class Discussion on the Nazis’ Propaganda Regarding US-Indian Policy
On Monday, 17th November, I presented aspects of my work to a class at Arizona State University in Tempe (Phoenix). Professor Donald Fixico kindly invited me to address his course “American Indian History since 1900” (HST 338). I explained how the German image of Indians was shaped by fiction and Wild West shows and how it interrelated with emerging group identities and nationalism in German philosophy and academia. These explorations provided a foundation for discussions of Nazi ideology and corresponding utilization of the “noble savage” image for Nazi propaganda. Nazi representations of Indian imagery portrayed Germans as natural-born warriors who shared many character traits with Native Americans and who experienced a similar history of military and cultural oppression by the “Western” colonial powers.
It was exciting to see the students’ reaction to these political implications of constructed imagery. One student immediately contextualized the presentation with Benedict Anderson’s Imagined Communities, although I hadn’t mentioned Anderson in the talk. Another student wondered how German soldiers in World War II experienced Native GIs, nailing a prominent paradoxon I encountered throughout my research: The sources are, at best, anecdotal – I had hoped to do more oral history with German veterans on this topic, but my project came a bit too late for that. In any case, it would have been very hard to locate German veterans who could verify an encounter with Native soldiers (and it would have been a gamble how much their memories of this encounter would have helped my research, for they’d have ample reason not to be too truthful about it).
So, I could only respond by sharing anecdotes from earlier scholarly works on the Native American WWII experience (such as Kenneth Townsend’s, Jere Franco’s, and Al Carroll’s books): a German soldier handing back a medicine pouch to a Native POW because he knew from Karl May that it was dishonorable to take a warrior’s medicine away, or a story about Native members of the 45th Infantry division who helped “pacify” a German POW camp in Italy by exploiting the “brutal savage” image: They walked around the camp, seemingly singling out German prisoners for scalping and torture at the stake, and thus terrifying them into submission.
One question echoed student responses from earlier presentations in San Francisco and Oklahoma: A student said the talk had made her question American exceptionalism more than ever. Again, this harks back to James Loewen’s observation on the rose-colored, overtly patriotic, and US-centric history education in many high-school level history textbooks. It is enlightening to see this transatlantic comparison challenging students to critically engage their own history (and traditions of teaching history).
However, I made a “note to self” for future discussions to point out that this critical engagement should be but an initial step in “doing history”: While it is necessary that students become aware of “the dark sides” of their own national history, learning about these dark sides from Nazi German sources should result in further critical inquiry: Who criticizes American Indian policy and frontier massacres? It’s German newspapers of the Nazi era, directed by Joseph Goebbels’s propaganda ministry. What motivates Goebbels to issue such directives? It’s the international outrage over the 9 November 1938 pogroms (which the Nazis euphemistically dubbed “Kristallnacht”) and general treatment of Jews in Nazi Germany – to use one example – and is thus a turning of the table, a pointing-fingers game: “Remember Fate of Indians, Nazis Tell Roosevelt,” as the Chicago Daily Tribune observed on 28 October 1938, even before the pogroms. How do the papers pitch this criticism? In the most accusatory manner, because it was a politically very expedient moment to engage in anti-American rants. The Nazis would revert to reserved, even fact-based reporting on US issues as soon as diplomatic interests required to keep the US from becoming too angry with Germany, as in the months after the outbreak of the war and before Pearl Harbor (Phillip Gassert has identified and analyzed a series of alternating phases of reservation and aggression in Nazi German media coverage of US politics and society).
Apart from rightfully questioning American exceptionalism, the most important conclusions we can draw from an observation of the Nazis’ utilization of German Indianthusiasm for anti-American propaganda is that
both empires watched each other’s racial policies very closely,
both were ready to blame one another for their treatment of minorities, and
both had dirty laundry (in terms of racial politics) they didn’t want to see dragged out in the open.
If, as the saying goes, the value of a society can be gleaned from observations on the treatment of its minorities (ethnic, social, and cultural), then this transatlantic comparison offers us insight into the power politics of empires. The way the Nazis tried to turn US-Indian policy into a political weapon to hurt the US’s international reputation and destabilize American society reveals how minority politics can become tools of propaganda in the wrestling matches among rivaling empires.
“Defending the Homeland”: Lecture on Nazi Representations of Native Americans for First-Year Students at San Francisco State University
On 12 November, I was invited to hold a guest lecture in a 150 course on American Indian History in the United States at the American Indian Studies program at SFSU. Dr. Robert K. Collins asked me to share my research on Indian imagery in German nationalist thinking and Nazi ideology with his students. The class was about sixty students strong, with another sixty enrolled online. It was a welcome opportunity to present my work in a teaching environment – most of the classes on Native history I have taught did not cover my dissertation topic, and most of my earlier presentations on the dissertation research were given to an audience of scholars or advanced and graduate students.
I explained the elements of Indian imagery in Germany: the trope of the noble savage (e.g., attributing character traits to self and other, understanding Native peoples as “children of nature” as well as natural-born warriors), and the corresponding notions of a German-Native fellowship that was constructed via a triangular reference between modern Germans, contemporary Native Americans, and ancient Germanic tribes. This entailed a discussion of the recurring fellow tribesmen and common enemy motifs feeding these references. The latter part of the talk explored how the Nazis exploited this traditional perception of Germans and Native Americans as “soul mates” for anti-American propaganda.
The most common reaction from American audiences to my presentations on this topic is utter bewilderment over the bizarre claims with which Germans constructed their alleged fellowship with Native Americans. What struck me as especially exciting during this discussion at SFSU, however, was the way the students applied the lecture’s case examples for comparative applications of “doing history,” as James Loewen calls it in his works on teaching historiography.
Some wondered if, since Germans developed such constructions of fellowship with Native Americans, other Europeans came up with similar constructions? This question immediately touches upon the debate in how far German Indianthusiasm is unique in Europe, as Germans liked to believe during the late 19th and early 20th centuries. Christian Feest, for instance, says it isn’t unique at all. In his “Germany’s Indians in a European Perspective,” he argues that Germans have this prominent position because observers of European perceptions of Native peoples keep coming back to Karl May and other German sources, while French, Czech, Polish, Hungarian, Italian sources and perceptions are right there in the open, they simply are being ignored too often (he also argues that German is a very prominent European language and Germans ranked among the largest immigrant groups, all of which would give them prominence in the perception of relations with North America).
Another student asked whether there was a difference in cultural appropriation and representation between German and American Wild West shows – a great observation of comparative thinking in historical research that might lead to interesting research questions and class discussions about different cultural contexts, perceptions, audience expectations, and cultural practices.
This presentation for an audience of beginning students of (Native) American history thus invited more thorough deliberations on ways and means of teaching, on how to guide students towards applying historical data for follow-up questions, to help them develop research interests, and on critical contextualization. It will be exciting to compare this class discussion with future presentations’ Q/A sessions on this trip and beyond, both among first-year students, graduates, and the general public, and to implement questions deriving from these sessions for future course designs.
Between 6 and 9 November, I joined colleagues from Leipzig, Dresden, Albany, Wisconsin in Los Angeles to hold a workshop during this year’s American Studies Association convention. The conference was titled “The Fun and the Fury: New Dialectics of Pleasure and Pain In the Post-American Century.” Our workshop “Fandom and the Public Sphere: Textuality, Affect, and Social Relevance” addressed three distinct case studies of civic engagement via fan communities, i.e. how fan communities’ affect-driven activities invite civic engagement and social mobilization.
Kyra Hunting and Ashley Hinck analyzed the interrelation of celebrity activism and fan engagement in Ian Somerhalder’s (The Vampire Diaries) foundation on environmentalism and animal rights, arguing that Somerhalder’s celebrity status works as an inclusive mechanism to draw people towards civic engagement and political activism who otherwise wouldn’t become involved. Alice Hofmann presented her work on Dave Eggers’s Zeitoun, a novel depicting the turmoil in New Orleans during and immediately after hurricane Katrina, as well as institutional racist practices in the treatment of people suspected to be looting. She detailed how the charges of domestic violence against the actual person Abdulrahman Zeitoun overshadowed both the book character Zeitoun and the Zeitoun Foundation’s post-Katrina charity work in New Orleans. My own presentation explored the negotiation of war experience and general civil-military relationships in milblogs addressing soldiers’ deaths and the corresponding funeral and memorial services in Afghanistan and the US. Reading the blog audience’s interaction with the authors as “fan” activities, I analyzed the debates on death in war as a deliberate attempt of civil society to uphold its end of the social contract: to provide support, understanding, and guidance for the soldiers whom civil society sent off to fight (and risk their lives) on its behalf.
All three papers presented fan activities as new forms of civic engagement that, while less institutionalized than earlier forms, empowered people to become involved in political activism on an individual level, many of whom would not have been attracted to become involved via traditional channels. As some of the commenters in the workshop’s audience remarked, however, this new form of civic engagement, being “thoroughly neoliberalized,” carries the risk of remaining restricted to a mere notion of “cozy virtual likemindedness”: Affect may serve to get people to do something about a particular social problem, but will Internet-based, individualized activist communities like the ones described here have a significant effect (i.e., impact) to actually implement social and political change?
This interesting question harks back to a debate I had during a conference on historical comparative studies of veteran reintegration in Hamburg in October. Participants in this meeting questioned the effect of the myriad expressions of ‘Thank You for Your Service’ that I keep finding throughout my blog readings. While acknowledging them as a form of online civic engagement, the Hamburg symposium commenters labeled them the “lowest common denominator for an all-purpose, feel-good gratification that doesn’t cost the civilian blog audience anything and that, because it emphasizes emotion intertwined with patriotism, seems to stand above criticism.”
In addition to wondering how efficient fan-motivated political and social activism can be (which might also be a project for the social sciences as it suggests quantification for proof, while the presenters emphasized the cultural work of these texts and practices), workshop participants raised the question at which point, if civic engagement increasingly draws on these new modes of social mobilization, “fandom becomes a proxy for democracy?” This intriguing thought should offer diverse angles of observation and analysis for cultural-studies scholars interested in the interrelation of new media technology and cultural/social practices over the next few years.
This is the first post in a series (hopefully) about my current research and lecture tour through California and the American West and Southwest. The main occasion to spend time in the US was the 2014 American Studies Association’s annual meeting in Los Angeles, which I will cover in the next post. This tour will serve to promote my forthcoming book on the representation of Native American imagery in Nazi ideology and propaganda, and to do research on current projects.
I started this trip at the University of Oklahoma in Norman, where I met colleagues in Native studies as well as American and German studies. At OU, I gave two lectures. The first was held at the English Department on 31 October and was titled “Fellow Tribesmen. Perceptions of Indigeneity in German Nationalism and Nazi Ideology.” It emphasized the role of Indianthusiasm in German intellectual history and emerging nationalism. The colleagues in the audience were particularly interested in comparing the perception and representation of Jews and Native Americans in German nationalism and Nazi ideology. I also had the opportunity to engage in discussions about Thomas Mann’s gloomy 1918 perspective of World War I as an onslaught of imperialist international civilization against German culture, and his eventual break with nationalism during the ascent of the Nazi movement. These debates brought home once more the binary oppositions of (German) culture versus (Western/international) civilization of which German nationalists were so fond and which lent themselves to a German nationalist understanding as the “soul mates” of Native Americans.
In the second presentation, “Brothers in the Struggle against Imperialism,” I focused on Indianthusiasm during the GDR. The talk was held on 3 November and organized by the German Department and the College of International Studies and served as part of OU’s special series commemorating the 25th anniversary of the Fall of the Berlin Wall. I drew from Glenn Penny’s recent book Kindred by Choice to discuss the roles of Liselotte Welskopf-Henrich and the GDR state film company DEFA’s series of “Indianerfilme” (sometimes called “Eastern Westerns” or even “Osterns”) in presenting contemporary Native American cultures and their struggle for sovereignty in relation to East German Indian hobbyism.
Giving these two presentations quasi back-to-back, the longue durée of Indianthusiasm emphasized by Penny became very prominent. Especially so since major ideas, such as anti-Americanism, the German inferiority complex, or the longing for communality among modern Germans, were present in both talks and discussions but individually highlighted the respective Nazi and Communist perspectives, arguments, and examples. This turned out to be a very interesting comparative experiment that should prove fruitful for teaching German perspectives of (Native) America in the future.
I recently returned from the American Indian Workshop, the annual meeting of scholars in Native American studies in Europe, bringing together scholars from literary and cultural studies, cultural anthropology, and history. This year’s meeting, the 35th, was held in Leiden, the Netherlands on 21-25 May. Only belatedly (embarrassing for a historian) I connected the dots when a university dignitary said during the opening “Welcome to Leiden, where it all began”: the Pilgrims spent a few years in exile in Leiden before making their trip on the Mayflower and eventually establishing Plymouth colony (apparently because they felt that their children were becoming “too Dutch”). The local museum dedicated to the Pilgrims was closed both times I went to see it – maybe I should have memorized the opening hours the first time I stood at closed doors. More lucky colleagues told me a lot about the small but very intriguing collection of furniture, clothing, and books.
After a conference at Plimoth Plantation in 2011, I have now visited several places “where it all began”; and I might also add the Canary island of La Gomera, where Columbus’s ships took water before making the long haul across the Atlantic. There is even a well in the island’s capital San Sebastian de la Gomera proclaiming that “this water baptized America.“
Back to Leiden and the AIW (I might come back to discuss my impressions of the old town in a later post) – I was curious about a new feature on the conference program. The organizers had set up a poster session in which MA-level students, but also a Dutch company and, if I’m not mistaken, NGOs presented their work. This piqued my interest because, as of now, I had heard about and seen poster sessions only in the natural sciences and social sciences, but not in the humanities. In the conferences I co-organized, we discussed the format as a way to accommodate an extraordinary number of presentation proposals but eventually decided against it. We were concerned that, particularly in literary and cultural studies, it would be impossible to express complex ideas with eye-catching visuals and that, eventually, posters would become what the German language calls a “Bleiwüste” (text-heavy; literally, a “desert of hot type”).
The posters I saw at the AIW, however, were nothing of the sort. Many presenters neatly structured their posters into research questions, short notes on methodology, data collection, and conclusions. Some included photographs from field work or from their cooperation with local Native American scholars and communities.
Most important for the presenters was that, although you do not have a lot of space to formulate your argument in complex language, you had about two and a half hours time to get in contact with your audience and discuss your work in depth. A traditional conference presentation is 15-25 minutes long and you will have only about 10-15 minutes for Q/A which does not allow for in-depth discussion. Here, you could take the time to challenge, ask, or comment, in a one-on-one discussion
without having to fear that going deep at this point will dominate the floor and discourage other comments. I enjoyed this format very much and had the impression that the presenters were glad about the opportunity for such detailed feedback. It might also have helped that the session room also hosted the birthday cake – keynote speaker Henrietta Mann turned 80 that day and was presented with a song by all participants (sung in their respective languages), and with this wonderful Dutch cake. This is how I like academia: merrily munching and chatting away!
Berghahn Books has recently begun its promotion for my forthcoming monograph Fellow Tribesmen which analyzes how the German enthusiasm for Native Americans interrelated with German national identity formation throughout the 19th century and, eventually, was appropriated for Nazi propaganda. The book will be out in July 2015.
I’ll post updates on the production and advertizing process as they come in.
I went to Tübingen on 6-7 May to hold a guest lecture on Wild West shows in Europe. Tübingen, a small town near Stuttgart in the region of Swabia in Southwest Germany, is one of the reputable traditional university towns. As Leipzig is proud of Goethe’s time as a student at its university (most of which he apparently spent partying), Tübingen is proud to have many German Romanticists, such as Hölderlin and Hauff, as well es the philosopher Hegel, among its former faculty, students, and residents.
The lecture on Wild West Shows addressed several aspects of German perceptions of Native Americans (and vice versa) that I explored in my dissertation, such as German impresarios’, newspaper reporters’, and the audiences’ expectations and reception of Native American show performers, but also a perspective on the Native experience and motivation to join these shows. My presentation was integrated in Prof. Astrid Franke’s lecture on “Issues in American Literary and Cultural History from the Civil War to the First World War” and was videotaped. I will post a link to the video as soon as it is published. It was a great opportunity to return to my general research interest in German/European representations of Native America. I will probably post more entries in the future to discuss anecdotes and examples of Indian imagery popping up in German history and current everyday life.
Whenever I come to a new town, I like to walk around to get a feeling how it is laid out: what are the distances and major landmarks, how do these landmarks look from different perspectives and how does the structure of the town relate to them (e.g. in the line of view). It is always exciting to see the “underside” and subcultural aspects of a place as well, so I look for graffiti, stickers on lamp posts, and posters, no matter if they advertise festivals, political events, or garage sales. I will take some time in future entries to post pictures of signs from different places I came across and found remarkable.
“Walking the map” of Tübingen, I happened upon a little bridge, called the “Indianersteg” (Indian’s Footbridge). It’s simply a small pedestrian bridge connecting the southern part of town with an oblong island that parts the Neckar river across from the old town and is laid out as a park.
Tübingen’s official wiki states that the name comes from children playing Indians at this bridge. The title’s first occurrence in official records is from a 1871 report on an accident. This fits nicely into my presentation topic: Discussing ethnographic exhibitions (Völkerschauen) and Wild West shows, I explained that, although “Indianthusiasm” as a phenomenon developed since c. 1800, these shows helped turn it into a feature of popular mass culture during the 1870s and 1880s. The fact that children met at this bridge to play Indians in the 1860s and early 1870s tells us that this cultural practice was already widespread at a time when the popularity and high frequency of these shows as just starting, several years before Buffalo Bill first toured Germany (1890) and Karl May published his first Winnetou novel (1893).