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Competitive Civilizing Missions: Hungarian Germans, Modernization, and Ethnographic Descriptions of the Zigeuner before World War I

Published online by Cambridge University Press:  31 March 2017

Sacha E. Davis
Sacha E. Davis*
Affiliation:
University of Newcastle (Australia)
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Abstract

This article examines writings on the Zigeuner (“Gypsies”) by three prominent Hungarian-German scholars—Johann Schwicker, Anton Herrmann, and Heinrich von Wlislocki—as responses to Magyarization pressures, which divided Hungarian-Germans by threatening the traditional privileges of some while offering others opportunities for social advancement. Hungarian and German elites alike cast Zigeuner as primitive Naturvölker in an effort to legitimize reform efforts. By writing about the Zigeuner, scholars asserted competing Magyar and German models for modernization and reform. Passionate German nationalist Johann Schwicker called for the Zigeuner to assimilate into Hungarian and Romanian culture, arguing that Germanization was beyond their reach, thereby asserting German culture's supposedly superior status as an elite culture. By contrast, Hungarian nationalist Anton Herrmann urged the Magyarization of the Zigeuner to strengthen the Hungarian nation-state, denigrating the role of German and Romanian culture. Finally, Heinrich Wlislocki rejected all nationalist modernizing efforts, presenting the Zigeuner as a romantic symbol of the premodern age. In all three cases, Schwicker's, Herrmann's, and Wlislocki's Zigeuner bore very limited resemblance to Romani lived experience. Collectively, the writings of these three scholars illustrate both the range of Hungarian-German responses to nationalist modernization, as well as the role of national disputes in shaping Zigeunerkunde (“Gypsy Studies”).

In diesem Aufsatz werden Texte der drei bedeutenden ungarisch-deutschen Gelehrten, Johann Schwicker, Anton Herrmann und Heinrich von Wlislocki, über Zigeuner untersucht, die von diesen als Antwort auf den Magyarisierungsdruck verfasst wurden. Die Magyarisierung entzweite die Ungarndeutschen, indem sie die traditionellen Privilegien einiger bedrohte, während sie anderen Möglichkeiten zum sozialen Aufstieg bot. Um ihre Reformbemühungen zu legitimieren, stellten sowohl die ungarischen als auch die deutschen Eliten Zigeuner als primitive Naturvölker dar. In Texten über Zigeuner machten Gelehrte miteinander konkurrierende magyarische und deutsche Modelle zur Modernisierung und Reform geltend. So rief der leidenschaftliche deutsche Nationalist Johann Schwicker die Zigeuner dazu auf, sich in die ungarische und rumänische Kultur zu assimilieren, und hob dabei gleichzeitig hervor, dass eine Germanisierung für sie aufgrund der überlegenen deutschen Elitekultur nicht in Frage kam. Im Gegensatz dazu drängte der ungarische Nationalist Anton Herrmann auf eine Magyarisierung der Zigeuner, um den ungarischen Nationalstaat zu stärken, und setzte dabei die Rolle der deutschen und rumänischen Kultur herab. Heinrich Wlislocki schließlich wies jegliche Modernisierungsbemühungen zurück und präsentierte die Zigeuner als ein romantisches Symbol eines vormodernen Zeitalters. In allen drei Fällen wiesen die Zigeuner, wie Schwincker, Herrmann und Wlislocki sie darstellten, nur wenig Ähnlichkeit mit der gelebten Realität der Romani auf. Zusammen zeigen die Texte dieser drei Gelehrten sowohl die Bandbreite ungarisch-deutscher Reaktionen auf die nationalistische Modernisierung als auch die Rolle, die nationale Auseinandersetzungen im Hinblick auf die Ausprägung der Zigeunerkunde spielten.

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Articles
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Central European History , Volume 50 , Issue 1 , March 2017 , pp. 6 - 33
Copyright
Copyright © Central European History Society of the American Historical Association 2017 

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112 Schwicker, Zigeuner, 157.

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127 Vermeiren, “Germany,” 203.

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131 Herrmann, Ergebnisse, 4.

132 Illuzzi, Gypsies, 5, 14.

133 Herrmann, Ergebnisse, 63–64.

134 Ibid., 61–62.

135 Ibid., 62.

136 Ibid., 62.

137 Turda, “Race,” 144–149; Herrmann, Ergebnisse, 64.

138 Wolfe, Traces of History, 15.

139 Herrmann, Ergebnisse, 62.

140 Ibid., 66.

141 Ibid., 59, 66.

142 Bódi, “Herrmann, 84; Zăloagă, “Consensus,” 104, n. 16; Voigt, “Master,” 69.

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153 Patrut, “Wlislocki.”

154 Ruch, Wissenschaftsgeschichte, 212–19.

155 Willems, Search, 182–88.

156 Blanning, Tim, The Romantic Revolution (London: Weidenfeld and Nicolson, 2010), 4–9 Google Scholar, 31–41; Saul, Gypsies, 1–15.

157 Czeke, “Musik.”

158 Blanning, The Romantic Revolution, 176–81.

159 Wlislocki, Zigeunervolke, 51.

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164 Ibid., 53–55, 82.

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166 Wlislocki, Zigeunervolke, 53.

167 Wlislocki, Volksglaube der Zigeuner; Davidson, Thomas, “Review of von Wlislocki, Volksglaube und religioser Brauch der Zigeuner ,” JGLS Series I, vol. 3, no. 4 (1892): 240–41Google Scholar.

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169 Ibid., 82, 307–9.

170 Ruch, Wissenschaftsgeschichte, 204; Patrut, “Wlislocki,” 186.

171 Wlislocki, Zigeunervolke, 54–55.

172 Ibid., 166; Patrut, “Wlislocki,” 186–91.

173 Wolfe, Traces of History, 47–57.

174 Herrmann, Ergebnisse, 96.

175 Wlislocki, Zigeunervolke, 2; Wlislocki, Volksglaube der Zigeuner, x.

176 Helmolt, “Friend,” 193–94; Ruch, Wissenschaftsgeschichte, 200.

177 Lee, “Orientalism,” 139–40; Hancock, Ian, “The ‘Gypsy’ Stereotype and the Sexualization of Romani Women,” in “Gypsies” in European Literature and Culture, ed. Glajar, Valentina and Radulescu, Domnica (New York: Palgrave Macmillan, 2008), 184Google Scholar.

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