Rachel Palfreyman

This study of Edgar Reitz's 1984 film saga Heimat explores the cultural contexts of the Heimat tradition and examines the political debate surrounding the film's reception. Responses were largely supportive but some critics were disturbed by an apparent tendency to induce a sense of uncritical nostalgia in viewers. Reitz, by contrast, had wanted to make a film which would help people confront their memories of the Third Reich. The author tests hostile critiques not only against the film's elliptical narrative but also against Reitz's filmic techniques. She examines the interplay of realism and authenticity, and shows how Reitz dramatizes the confrontation between modernity and rural communities, while consciously alluding to the problematic and much-derided Heimat genre.

The discourse of Heimat, meaning homeland or roots, has been a medium of debate on German identity between region and nation for at least a century. Four phases parallel Germany's discontinuous history: Heimat literature as a response to modernization and to regional tensions before the First World War; the inter-war period when Heimat divided into racist ideology, left-wing opposition, and inner resistance to the Third Reich; a post-war dialectic between escapist 1950s Heimat films and right-wing claims to the lost lands in the East to which anti-Heimat theatre and films in the 1960s and 1970s were a response, with the urban Heimat in GDR films adding a socialist twist; regionalism and green politics in the 1980s and German identity beyond Cold War divisions. A key point of reference in current debates on German history, Heimat looks likely to continue in postmodern and multicultural mode.

The discourse of Heimat, meaning homeland or roots, has been a medium of debate on German identity between region and nation for at least a century. Four phases parallel Germany's discontinuous history: Heimat literature as a response to modernization and to regional tensions before the First World War; the inter-war period when Heimat divided into racist ideology, left-wing opposition, and inner resistance to the Third Reich; a post-war dialectic between escapist 1950s Heimat films and right-wing claims to the lost lands in the East to which anti-Heimat theatre and films in the 1960s and 1970s were a response, with the urban Heimat in GDR films adding a socialist twist; regionalism and green politics in the 1980s and German identity beyond Cold War divisions. A key point of reference in current debates on German history, Heimat looks likely to continue in postmodern and multicultural mode.