This article explores the construction of boyhood in short fiction written by Patrick Pearse, the Irish nationalist and political activist executed for his leading role in the abortive Easter Rising of 1916. Pearse’s focus on the spiritual dimension of boyhood in his first collection of Irish-language stories, Íosagán agus Sgéalta Eile [Iosagan and Other Stories] (1907), simultaneously undermines and endorses imperialist and patriarchal assumptions about gender differentiation. In later stories published in An Mháthair agus sgéalta eile [The Mother and Other Stories] (1916), Pearse moved from advocacy of boyish spirituality to a more physical and militant representation of boyhood. This changing representation of Irish boyhood illustrates how Pearse’s increasing militarism reflected his ongoing construction of national identity.
There seems to be a wide consensus in the academic community that the Holocaust is gradually losing significance in the German public. This development is clearly reflected in public elite discourse on national identity, where “Holocaust-centered memory” has ceased to be hegemonic. In the literature, several interpretations and reasons have been presented to explain this development. This paper contributes to the debate by arguing that the declining presence of Holocaust-centered arguments in intellectual elite discourse on national identity is due to a new consensual idea of German nationhood. Based on an event-oriented discourse analysis of more than 800 articles in opinion-leading newspapers, journals and magazines covering a period of more than twenty years, I argue that in national identity discourse, the Holocaust has never been—as is usually assumed—a blockade to displays of national identity in general, but only to a specific interpretation of the German nation as a Volk and as an exclusionist culture nation. By contrast, the idea of nationhood that dominates in the German public sphere today, the civic nation model, has never invoked Holocaust-centered counter-arguments—not even in the Historikerstreit in the 1980s. Thus, over the past three decades, the way national identity discourse has operated might have changed less than had often been assumed. The central argument of this paper is that the Holocaust has become a “latent”—but not a less consequential—argumentative resource.
In 1997, Hinrich Seeba offered a graduate seminar on Berlin at the University of California, Berkeley. He called it: "Cityscape: Berlin as Cultural Artifact in Literature, Art, Architecture, Academia." It was a true German studies course in its interdisciplinary and cultural anthropological approach to the topic: Berlin, to be analyzed as a "scape," a "view or picture of a scene," subject to the predilections of visual perception in the nineteenth and twentieth centuries. This course inspired my research on contemporary German history as represented in Berlin's Holocaust memorials. The number and diversity of these memorials has made this city into a laboratory of collective memory. Since the unification of East and West Germany in 1990, memorials in Berlin have become means to shape a new national identity via the history shared by both Germanys. In this article, I explore two particular memorials to show the tension between creating a collective, national identity, and representing the cultural and historical diversity of today's Germany. I compare the Denkmal für die ermordeten Juden Europas (Memorial for the Murdered Jews of Europe, or "national Holocaust memorial") which opened in central Berlin on May 10, 2005, to the lesser known, privately sponsored, decentralized "stumbling stone" project by artist Gunter Demnig.
This article reports on contemporary debates in Germany on the extensive use of English in Germans' use of German. In particular, it focuses on the debate held at the University of Birmingham between Professor Jürgen Schiewe and Thomas Paulwitz on the question: “The influence of English on German today: Grounds for concern?” The rise of a nationalist discourse on language since the mid-1990s is traced with particular reference to the Verein Deutsche Sprache and the quarterly publication Deutsche Sprachwelt. The purist position represented by Paulwitz, editor of Deutsche Sprachwelt, and opposed by Schiewe, Professor of German Philology at the University of Greifswald, is found to represent a discourse on national identity that fails to engage with modern linguistic science.
Earl Jeffrey Richards
The overwhelming critical response in Germany to the publication of
Victor Klemperer’s journals, particularly those spanning the years
from 1933 to 1945, has been a veritable sensation. Hundreds of
reviews, mostly appreciations, have appeared. Klemperer’s journals
have also turned into big business. On October 12, 1999, the German
television channel ARD began broadcasting a thirteen-episode series
on the diaries in the most expensive, made-for-television program of
its kind in Germany. Additionally, the English-language rights to the
journals were sold to Random House for a record $550,000, more
than has ever been paid for translation rights of any German book in
history. The selling of Klemperer’s journals may have led to a distorted
evaluation of their author’s position and importance.
being widely accepted within Scotland as a totemic marker of national identity. 1 However, for much of this period, the drink was reliant on a caricatural representation of Otherness as the basis of its advertising. Barr's promoted the drink via a long
Irish National Identity and Germany as a “Significant Other” during the Euro Crisis
“normalization” of Germany's role in Europe. Normalization is understood broadly as the development of a more self-confident German national identity, where Germany becomes “more like other powers in its class, e.g. France, and the uk .” 9 Following World War
Caribbean Activism and the Invention of a National Memory of Slavery in France
French society and given too much space for particular group identities. Indeed, from the late 1990s into the 2000s, the struggles of Caribbean activists turned the national conversation toward France’s involvement in the enslavement of Africans. The
From French Others to Othering Frenchness
national identity on its head—showing how postcolonial outsiders could also construct imperial identities, rather than simply having indigenous identities thrust upon them—it also reveals how anti-imperial agents weighed in on Frenchness as they examined
Among the many new books on comic strips published in the past year one of the most provocative has been Nicolas Rouvière’s Astérix ou la parodie des identités [‘Asterix or the Parody of Identities’].1 Rouvière provides a fascinating analysis of questions of national identity in René Goscinny and Albert Uderzo’s famous series of albums. Grosso modo, he suggests that the strips undermine hard nationalist prejudices, to create universal understanding between peoples. Rouvière contends that the Astérix series encourages the French to question the myths of their own national identity, and satirises their stereotyping of their neighbours (the French image of the British, the Belgians, the Swiss, etc.). He concludes that Astérix runs counter to a world based on the ‘clash of civilisations’ model famously employed by Samuel Huntington.