By Christine Anton, Frank Pilipp
The articles assembled during this ebook speak about vital questions about German society and the very thought of what being German capability within the age of globalization and the vanishing of geographical regions in a always strengthening ecu Union; the query approximately what's German tradition in a postmodern period; and the way the earlier impacts and shapes the current and way forward for hybrid German generations. taking into consideration not just nationwide but additionally transnational and up to date worldwide advancements and concomitant serious debates, this e-book keeps to have interaction within the discourses of rethinking German nationwide identification, exploring socio-cultural, literary and cinematic responses via German, German Jewish, and different minority authors and filmmakers. those essays concentration relatively on tendencies because the flip of the millennium, and discover how those traits and their new advancements are represented and interpreted in the course of the eyes of other media. past Political Correctness: Remapping German Sensibilities within the twenty first Century will attract readers with a large choice of educational pursuits, together with cultural heritage, movie reports and modern German literature, German-Jewish and Minority literature.
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Additional info for Beyond Political Correctness (German Monitor)
The argument that the commemorative rituals of the past do not constitute a ‘proper’ way of mourning as they are predominantly in the interest of nation- History, Trauma and Mourning in Sebald and Friedrich 29 building, thereby side-stepping the issue of trauma, does seem somewhat disingenuous. Public commemorative rituals are by their very nature community-constitutive and involve political representation. In his book on funeral rhetoric, Donovan J. ’ 13 The frequent inscriptions of the destruction of Germany into either a Christian narrative of guilt and retribution, of apocalypse and hellfire, or a triumphant narrative of overcoming, survival and reconstruction, commonly found in both West and East Germany in the immediate post-war period, bear, one could argue, structural resemblance to symbolic and ritualized forms of mourning, with their future-oriented, tripartite structure of praise, lament and consolation that are in support of the coherence of collective and state.
Ursula and 11,000 virgins were martyred and killed by the Huns when they passed the city of Cologne on their way from Rome back to Brittany. Reminding the reader that the British epithet ‘Hun’ for the German aggressor originates in emperor Wilhelm’s II self-description, Friedrich then turns this on its head. The legend of St. Ursula illustrates that the Hun is an abomination before man and god as he kills the innocent. ’ While Friedrich’s carefully ambiguous wording might imply a reference to the Nazis, the concluding sentence produces an equivalence between the British and the Huns: ‘Noch 1940 bis 1945 hat Churchill die Kölner, die Berliner, die Dresdner als Hunnen beseitigt.
Added). Apart from the suggestion that the Allies work with a concept of extreme annihilation, what is important for Friedrich’s account of the ‘Luftkrieg’ is that it is the first war that is operated and conceptualized entirely by technocrats. Friedrich’s image of the military background of the air war is that of an all-out war dominated by technological possibilities, where personal misgivings in Bomber Command or among scientists researching the firestorm have no ethical consequences (B 58).