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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.
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).