There’s an interesting article in the current edition of The Economist on German politics. It seems that Germans are weary of number-crunching secularist wonks, and would rather talk values instead.
Since the article is for subscribers only, I’ve reprinted in in the extended entry.
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Color me unimpressed. I prefer Germans remain what they’ve purposefully made themselves into. Soulless economic units.
When they concern themselves with what it means to be German, people die by the millions.
YMMV
Reminds me of the old joke: If you ask an American what it means to be American he’ll tell you about freedom, opportunity, life, liberty, and the pursuit of happiness.
If you ask a Canadian what it means to be Canadian, he’ll rhapsodiza about nationalized public health care.
Andre, from over where I sit and considering the last ten years of (western) European behavior and attitudes about America I find it hard to view that as a bug and not a feature.
Interesting– All of Germany many change over flawed exit poll data half a globe away. hmmmm
Sadly, the Germans described in the article don’t quite seem to get that values are something you LIVE BY, not something you throw on like an old leisure suit because it’s suddenly stylish again.
The new German national consciousness is the same as the old one. I doubt it’s about stylishness so much as a reaction to Turkish immigration. It’s apparent they fear that others are perfectly willing to define Germanness as something they don’t want it to be. So they are going to try to fight something with something as opposed to fighting something with nothing.
And it’s growing out of the same old German fascists who have been sidelined for decades. The French and Austrians have already seen this with the threat from Le Pen to win over Le Pew (er Chirac) and the ascendance of Jörg Haider in Austria.
I suspect this fad will wane sooner than later, maybe after the passage of some silly laws requiring faster assimilation (which will never be enforced).
Wellll, Germany has to mean SOMETHING to those who reside and are born there. Problem is, it’s a Northern European heart, a vital center from whence a lot of human culture has originated. So, Germany defining itself involves references to the “natives” — in Germany’s case, it’s White, Northern Europeans who are known for being very, very crafty (intelligent, clever, cunning, inventive, resourceful, aggressive, etc.).
And therein lies the problem. It’s an issue that has to be confronted in our world at some point, and in Germany, at some point, too, likewise elsewhere: white Northern Europeans, as a race, have a history and characteristics that are unique among the world’s peoples.
So, the greater immigration to Northern Europe, and Germany specifically, from other parts of the globe brings with it the need for those receiving these new arrivals, or newer arrivals, to define the destination. Which brings me back to the fact that the defining destination is potently White, Northern European. Which then emphasises, again, the fact that this point has to be confronted and discussed at some point among our world’s peoples and cultures: some of us are White, Northern European (or descendants of same in North America) and it is what it is: a distinct and significant culture of peoples that’s affected the world both in the great and the awful.
I find this discussion in Germany, about “values” as they are perceived to Germans, to be very worthwhile, interesting and necessary.
Otherwise, they become an antiquated culture, approaching the shelf life of the French and I can’t see Germany, ever, tolerating that idea.
To boil it down: It’s not inherently dangerous for Germans to define “German-ness,” and as Suzy suggests it may be more dangerous for Germany if they don’.
The problem in the 20th century was what was done with the definition, and then what was done to it after the war.
I think the definition of German-ness that was abused by the Nazis was only a partial definition, lacking a necessary humility about its place in a world of non-Germans. That humility is certainly available these days, and should inform this thinking in the 21st century.
At the very least, they’ll know the world is watching, and remembers.