This collection brings together international scholars pursuing cutting-edge research on spatial identities under National Socialism. They demonstrate that the spatial identities of the Third Reich can be approached as a history of interrelated dimensions; Heimat, region and Empire were constantly reconstructed through this interrelationship.

Rund zwölf Millionen Deutsche verloren nach dem Zweiten Weltkrieg ihr Heim in Mittel-und Osteuropa. Der größte Teil davon kam ins besetzte Deutschland. Meist bleibt in Forschung und Öffentlichkeit unbeachtet, dass sich auch Deutsche aus den Vertreibungsgebieten in Westeuropa, Afrika und Amerika befanden. Dieses Buch richtet seinen Blick auf Vertriebene in Westdeutschland und Kanada und zeichnet damit Erfahrungen nach, die in den Standardnarrativen zu Flucht und Vertreibung nicht vorkommen. So dokumentiert der Autor die Vertreibungserfahrungen von deutschen Kriegsgefangenen, Exilanten und Einwanderern, die in der Ferne Kanadas ihr Hab und Gut verloren. Auch derartige Erfahrungen gehören zur facettenreichen Geschichte der Vertreibung. Der Autor verglicht zwei Länder mit grundlegend unterschiedlichen öffentlichen Diskursen zur Einwanderung. Er stellt außerdem dar, wie in Westdeutschland und Kanada Vertriebene schließlich nationale Identitäten aushandelten, die, basierend auf ihrem regionalen Kulturerbe, ihre Erfahrungen mit extremem Nationalismus, Krieg und Vertreibung wie auch die mit einigen Hürden versetzte Anpassung an das neue politische, soziale und kulturelle Umfeld reflektieren.

A new analysis of one of the most loaded terms in the German language: Heimat, or Homeland. The idea of Heimat (home, homeland, native region) has been as important to German self-perceptions over the last two hundred years as the shifting notion of the German nation. While the idea of Heimat has been long neglected in English studies of German culture--among other reasons because the word Heimat has no exact equivalent in English--this book offers us the first cross-disciplinary and comprehensive analysis, in English or German, of this all-pervasive German idea. Blickle shows how the idea of Heimat interpenetrates German notions of modernity, identity, gender, nature, and innocence. Blickle reminds us of such commonplace expressions of Heimat sentimentality as Biedermeier landscapes of Alpine meadows and castles on the Rhine, but also finds the Heimat preoccupation in Hegel, Nietzsche, and Freud. Always aware of the many literary representations of Heimat (for instance in Schiller, Hölderlin, Heine, Kafka, and Thomas Mann), Blickle does not argue for the fundamental innocence of Heimat. Instead he shows again and again how the idealization of a home ground leads to borders of exclusion. Peter Blickle is associate professor of German at Western Michigan University.

All nations make themselves up as they go along, but not all make themselves up in the same way. In this study, Alon Confino explores how Germans turned national and argues that they imagined the nation as an extension of their local place. In 1871, the work of political unification had been completed, but Germany remained a patchwork of regions with different histories and traditions. Germans had to construct a national memory to reconcile the peculiarities of the region and the totality of the nation. This identity project, examined by Confino as it evolved in the southwestern state of WArttemberg, oscillated between failure and success. The national holiday of Sedan Day failed in the 1870s and 1880s to symbolically commingle localness and nationhood. Later, the idea of the Heimat, or homeland, did prove capable of representing interchangeably the locality, the region, and the nation in a distinct national narrative and in visual images. The German nationhood project was successful, argues Confino, because Germans made the nation into an everyday, local experience through a variety of cultural forms, including museums, school textbooks, popular poems, travel guides, posters, and postcards. But it was not unique. Confino situates German nationhood within the larger context of modernity, and in doing so he raises broader questions about how people in the modern world use the past in the construction of identity.

Charting the development of the 'Heimatfilm', Johannes von Moltke focuses on its heyday in the 1950s. Questions of what it could mean to call the German nation 'home' after World War II are present in these films and Moltke uses them as a lens to view contemporary discourses on German national identity.

The relation between identity and space is strong and generates many conflicts. Most people attach great importance to their local community and its identity. The possibility of change can cause turmoil and become fertile ground for staking new identities. Understanding how these changes can take place is important to the future of community cohesion across the world. This book gives a detailed analysis of how different stakeholders in two Dutch municipalities use and adapt their identity discourses to deal with changing circumstances, situating this work within a wider international context through global comparisons. The growing spatial interdependence and political pressures for municipal cooperation or amalgamation creates not only threats, but also opportunities for stakeholders in local communities to transform their local identities. By studying how local communities attach to local identities, a new conceptual framework can be formed, informed by lively accounts from residents on the rich and varied use of identity in their communities and their concerns over future developments. This is valuable reading for students, scholars and researchers working in geography, politics, sociology and cultural studies.