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Voices at Home (I): Private Notes for Posterity

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National Socialism and German Discourse
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Abstract

This chapter focuses on genres of ‘private’ writing by authors in states of ‘inner exile’. Style criticism is represented by Mechtilde Lichnowsky (a protégée of Karl Kraus), whose private annotations on Hitler’s style in Mein Kampf have been preserved. Lexicographic inventorizing and categorizing of language use is represented by Seidel and Seidel-Slotty’s encyclopaedic Sprachwandel im Dritten Reich (problematically published at the height of the Cold War in 1961 and containing observations relating to the post-1945 period). The greater part of the chapter is devoted to a review of six diarists (Anna Haag, Theodor Haecker, Ursula von Kardorff, Erich Kästner, Victor Klemperer, and Thea Sternheim) and the various degrees of language awareness and forthright opposition contained in their diaries, including the re-telling of jokes and critical anecdotes.

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Notes

  1. 1.

    See Dodd 2013, pp. 180–183, 259f . von Polenz (1999, p. 311) calls her a direct descendant of Kraus in the genre of the language gloss.

  2. 2.

    German distinguishes between words as connected discourse (‘Worte’) and words as individual lexical items (‘Wörter’).

  3. 3.

    It can be inspected at the Deutsches Literaturarchiv in Marbach am Neckar, under the rubric: A: Lichnowsky /Verschiedenes/81.7629/Konvolut Anmerkungen zu einem Buch, vermutlich ‘ Mein Kampf’ von Adolf Hitler.

  4. 4.

    In the following review, the relevant passage in Hitler’s text is set in italics, followed by Lichnowksy’s comment. Her page references can be matched against Hitler 1934.

  5. 5.

    An article by Lichnowsky first published in the Frankfurter Zeitung in 1941 was titled “Haben und Besitzen sind nicht synonym”. Cf. Dodd 2013, pp. 180–183.

  6. 6.

    This was a common source of ironic comment even in public discourse. Cf. Oskar Jancke’s gloss “Grossunfug” (grand nonsense), Jancke 1938, p. 89f.

  7. 7.

    In this respect Sprachwandel im Dritten Reich would appear to have some affinity—discounting the limitations of its ‘inner exile’ position—with Carl Zuckmayer’s Geheimreport (Zuckmayer 2002), produced in 1944 in the USA for the CIA, in which leading figures of German cultural life are evaluated in terms of their entanglement with the regime.

  8. 8.

    See Storz’s article on volkhaft and völkisch, reviewed in Chap. 7, and Dornseiff’s review of Weisgerber 1934 (Dornseiff 1934).

  9. 9.

    Correspondence with Akademie der Künste, Berlin (on archival documents relating to Seidel) and conversation with Professor Hartmut Schmidt (Berlin).

  10. 10.

    Cf. Townson 1992, pp. 176–192; Clyne 1993; Stevenson 2002; von Polenz 1999, pp. 424–435, 562–571.

  11. 11.

    On a separate issue, it is difficult to believe that in 1961 the authors were unacquainted with the post-war debates on ‘Nazi language’, framed largely by Klemperer’s LTI (1947) and the Wörterbuch des Unmenschen, the first book edition of which had appeared in 1957. The possible influence of these works, discussed in Chap. 8, cannot be dismissed.

  12. 12.

    See Kempowski 1993, 1999, 2002, 2005 (English translation 2015).

  13. 13.

    In light of the different editions of the diaries , references are to the date of the entry (or the nearest preceding date). The complete text is available on CD-Rom (Klemperer 2007). Of the print editions, Klemperer 1998a is the most complete version of the text.

  14. 14.

    Cf. https://youtu.be/jeS5ZGJnUco?list=PL1hOdNwUSZZItlLLu9FLXZOimHdrKbcTu (3.12.2016).

  15. 15.

    In the same entry Klemperer gleefully celebrates his victory over the Gestapo as “KdF”—Kunst der Fingerfertigkeit (the art of prestidigitation), yet another ironic variation on Kraft durch Freude.

  16. 16.

    In the sense of ‘removal’ from one place of residence to another, the misdirection of the official use of abgewandert lies partly in the suggestion that the person has emigrated. A creative English rendition of the ironic variation might be that these people have “been gone away with”.

  17. 17.

    See also 3.12.1938, 8.7.1942, 21.8.1942, 30.1.1943, 24.6.1944, 4.1.1945. For a fuller account, cf. Klemperer 2007; Anhang, p. 11258ff.

  18. 18.

    Whilst this kind of characterization tends to foreground its ‘referential’ quality, as a factual description of a reality existing independently of the chronicler, Klemperer’s account is, like those of all the commentators reviewed in this book, also ‘relational’ in its subjectivity. On this distinction, applied to Klemperer, see Woods 2014. Kämper does not employ this terminology, but does address the “Bedingtheit” of Klemperer’s commentary, its embeddedness in specific cultural-historical contexts.

  19. 19.

    Siefken (1994, p. 20) points to the clear influence of Haecker and Muth’s Christian theology on the White Rose’s fourth pamphlet in the summer of 1942.

  20. 20.

    Haecker , “Tagebuchblätter ”, Hochland 37 (1939/1940), Heft 12 (September 1940), 470–475.

  21. 21.

    Cf. Damiano 2005, p. 8f.

  22. 22.

    By setting laut in italics, Haecker is emphasizing the loud declamatory tone of such language.

  23. 23.

    Cf. Kardorff 1997, p. 33: “doch das ganze Ausmaß des Grauens ahnten wir nicht” (“but we had no idea of the full extent of the horror”).

  24. 24.

    Plutokraten was a common term in Nazi discourse for the governing elites in the UK and USA, implying an international Jewish financial lobby.

  25. 25.

    Unlike ‘Frau’, ‘Weib’ often has a derogatory connotation, as it does here.

  26. 26.

    See also Haag’s later autobiographical work ( Haag 1968).

  27. 27.

    The keywords, whilst not explicitly marked in Haag’s text, are clearly identified as such.

  28. 28.

    ‘Aktion T4’ was the name given after 1945 to the involuntary euthanasia programme, after the address of the relevant department of the Reich Chancellery in Berlin, Tiergarten 4.

  29. 29.

    Sternheim 2002. Quotations, by date, are from volumes 2 (1925–1936) and 3 (1936–1951).

  30. 30.

    Kraus left the Jewish faith and adopted Catholicism in 1911, but left the Catholic church in 1923.

  31. 31.

    The term originates with Nietzsche , its opposite is ‘Sklavenmoral’ (slave morality).

  32. 32.

    On the history of Barlach’s famous “Schwebender Engel” in Güstrow, see MacGregor 2014, pp. 528–542.

  33. 33.

    Cf. my reading (in Chap. 7) of Kircher’s “ Sprache und Stil” and Sternberger’s “Blick der Liebenden”; and Tucholsky 1975, Bd. 9, p. 182 (referenced in Chap. 2).

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Dodd, W.J. (2018). Voices at Home (I): Private Notes for Posterity. In: National Socialism and German Discourse. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-74660-9_5

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