By Alon Confino
All countries make themselves up as they move alongside, yet no longer all make themselves up within the comparable manner. during this research, Alon Confino explores how Germans became nationwide and argues that they imagined the kingdom as an extension in their neighborhood position. In 1871, the paintings of political unification have been accomplished, yet Germany remained a patchwork of areas with diverse histories and traditions. Germans needed to build a countrywide reminiscence to reconcile the peculiarities of the quarter and the totality of the state. This id venture, tested through Confino because it developed within the southwestern country of WArttemberg, oscillated among failure and luck. The nationwide vacation of Sedan Day failed within the 1870s and Eighties to symbolically commingle localness and nationhood. Later, the assumption of the Heimat, or fatherland, did end up in a position to representing interchangeably the locality, the sector, and the kingdom in a special nationwide narrative and in visible photos. The German nationhood venture was once profitable, argues Confino, simply because Germans made the kingdom into a regular, neighborhood adventure via quite a few cultural kinds, together with museums, college textbooks, renowned poems, go back and forth publications, posters, and postcards. however it used to be no longer distinctive. Confino situates German nationhood in the higher context of modernity, and in doing so he increases broader questions about how humans within the glossy global use the previous within the building of identity.
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Example text
The Sonderweg and the post-Sonderweg historiographies have not provided an analysis of German society and culture that embraces both nationhood and other identities that existed in the nation. The Sonderweg approach regarded German society as a whole, as a global entity, and German identity as dominated by Prussia and the Junkers, thus largely failing to look at the various modes and types of relationships between the component parts of German society and culture, between the multitude of social, regional, and confessional identities in German nationhood.
But it seems to me only partially illuminating. Conflicts are certainly embedded in the meanings of collective memory. But this only begs the question: how then, in spite of the conflicts, does a nation hold together? What were the common denominators that united Germans across social, religious, and, most significant for this study, regional differences? Without ignoring the conflicts generated by the production, reception, and representation of collective memory, this study seeks to illuminate what I call the common denominators of variousness among regional Germans.
Württemberg, 1871 A study of German national memory that takes as a point of departure the region is thus a methodological choice determined by German historical reality. In light of these considerations, I chose to undertake a regional study of the Page 16 South German state of Württemberg and to explore how Württembergers turned German, or, more precisely, how Württembergers, who were already some kind of Germans before 1871, turned into a different kind of Germans by reconstructing their regional and national memories.