They bid on a handwritten, signed postcard ofethnic politicians, sociologists and journalists Max Hildebert Boehm (1891-1968), Professor of Folk Theory and Folk Sociology in Jena.
DatedJenna, 24. December 1936.
Addressed to Kurt Döbler, head of the “Meister-Eckehart-Schule” (Volkshochschule) in Erfurt.
Kurt Döbler, b. 1900 too Erfurt, socio-political studies, lecturer and head of the Erfurt adult education center 1933-1937, then dismissed by the fascists, 1945-1949 city councilor in Gotha, author of numerous religious-cultural essays.
Concerns Döbler's efforts for daughters of Journalist, novelist and cultural historian Wilhelm Heinrich Riehl (1823-1897), the impoverished sisters Hedwig Riehl (1867-1947), a music teacher (who recently moved into the teachers' holiday home), and Elisabeth Riehl (1861-1937), who is in the hospital, living in Erfurt, financial help to get.
Transcription:"Dear Mr. Döbler! I was really moved by your message and I would be grateful if you could tell me whether and what you did in your letter to me. Because if you want to help, you have to proceed evenly from the start, whereas it is very unpleasant when the same people are approached from different sides. Maybe the easiest thing to do is give me a call so we can take a closer look at the case. With Hitler's blessings, yours sincerely, MH Boehm."
With two sender stamps (one applied backwards and crossed out).
Format:14.7 x 10.4 cm.
For your information, I have included photos of a similar request from Döbler at the end (not part of this offer).
Condition:Card punched on the side (with minor loss of text), stained and with a crease (along the entire length). Please also note the pictures at the end of the item description!
At the same time, I offer further letters regarding help for the Riehl daughters!
OverMax Hildebert Boehm and Wilhelm Heinrich Riehl (source: wikipedia):
Max Hildebert Boehm (*16. March 1891 in Birkenruh near Wenden (Livland); † 9. November 1968 in Lüneburg) was a German ethnic politician, sociologist and journalist.
Origin and youth: The Boehms family moved from Wenden to Lorraine in 1902. His father, Maximilian Boehm, worked there as a high school teacher. Boehm studied intellectual and art history, philosophy and sociology and completed his studies with a dissertation on Johann Gottlieb Fichte.
Political and professional career: During the First World War, Boehm was involved in German cultural propaganda (cf. Propaganda in the First World War) and political “borderland work”. At the same time, he conducted research on topics such as “border and foreign Germanness” and European nationality studies. From 1926, together with the founder of the German Protection Association for Germans living on the border and abroad, Karl Christian von Loesch, he headed the Institute for Border and Foreign Studies (IGA) in Berlin-Steglitz, which emerged from the Office for Nationality and Tribal Problems at the Political College. From 1933 to 1945 he held a professorship for folk theory and ethnic sociology at the University of Jena and also taught nationality and borderland studies there.[1]
June Club and ethnic group politics: According to Ulrich Prehn, in the interwar period Boehm was one of the “most important representatives of both the 'young conservative' or 'conservative-revolutionary' spectrum as well as the so-called ethnic German movement”.
In 1918, Boehm worked under Max Erwin von Scheubner-Richter in the “Upper East VIII Press Office” for the German occupiers in Riga. Other employees included Otto vonKursell and Arno Schickedanz.
In 1919 he founded the ethnic-national June Club together with Arthur Moeller van den Bruck, Heinrich von Gleichen and Hans Roeseler.
Boehm headed numerous associations and organizations, including the German Society for Nationality Law (formerly: Committee for Minority Law), which also “significantly influenced” international debates about minority, autonomy and “ethnic group” rights.
According to Prehn, Boehm “has been one of the most important producers and accumulators of meaning, interpretation and ideology since the 1920s at the interface between theoretical-conceptual work and political activism on the political right, which argues and agitates primarily with 'national' categories active in Germany”.
Folkish thinking: Boehm, whose world of thought developed on the basis of the folkish movement, constructed distinct dualistic ways of thinking in the area of tension between role models and enemy images. For him, the peoples were the only “true”, powerful historical subjects. “People” and “ethnicity”, “tribe”, “landscape” and “country team” as well as the construct of “people's and cultural soil” by the geographers Albrecht Penck and Wilhelm Volz were seen by Boehm as the most important counter-terms to what he called “ideology”. to modern mass society, to civilization and the belief in progress, to “Westernism”, liberalism and individualism as well as Allen models of a citizen nation.
His book The Independent People (1932), for example, was intended as a demarcation from state theories. According to Prehn, Boehm bases his "theorizing on a variety of sometimes rather poorly defined composites of the term 'people', derived primarily from the political ideas of German Romanticism and the anti-Napoleonic wars of liberation."
In addition to terms such as "people's individuality" and "people's personality" and in contrast to the area of the "national", in which, according to Boehm, the area of tension between the people and the state is located, the following further, clearly differentiated derivations appear in the headings of individual sections of his writings :
““People as a species concept: the ethnic”,
“People as a social structure: the peoplelike”,
“People as an independent being: the folk”,
““People’s Being” as well as about
“Peoplehood as an attitude” (Ulrich Prehn: The changing faces of a “Europe of peoples” in the 20th century. Century. Ethnopolitical ideas in Max Hildebert Boehm, Eugen Lemberg and Guy Héraud, in: Heiko Kauffmann, Helmut Kellershohn, Jobst Paul (eds.). Folk gang. Decadence and rebirth - analyzes of right-wing ideology. Münster 2005, pp. 123–157, here: p. 130)
According to Prehn, the German “Volksgemeinschaft” ideology propagated by him and large parts of the right, the German National Movement and the young conservatives “was essentially aimed at destroying both the political foundations of Weimar democracy and the revision of the European post-war order.” .[6] After the fall of the Empire, a “nationally responsible” German “national community” was intended to transcend class, class and religious boundaries and served as a propaganda weapon for the “state boycott”.
The formula corporativism: “Corporativism” had a special meaning for him in the context of Boehm’s political concepts. On the basis of this corporate state principle, he believed, for example, in an “organic national structure” and a “recovery” of the German people, which the “national” right saw threatened by the “Western civilization cult” and “massification”. At the same time, this model served as a role model for a supranational “principle of order,” which was expressed in the demand for “cultural autonomy of nationalities.”
According to Boehm's worldview, peoples or "ethnic groups", but not the state, should be responsible for shaping law. For example, he wrote: “Cultural autonomy and popular law, phenomena from related roots, cannot be granted by the state, but only recognized.”
Anti-Semitism: Like general supporters of ethnic ideology, Boehm was also a decided anti-Semite.[10] For him, the racial category “blood” was e.g. B. a good means of exclusion to Germanize the occupied eastern territories, because "The term German blood was excellent for distinguishing ourselves from the Jews."
Radicalization in National Socialism: Boehm formulated his “anti-assimilationist”, ethno-political program in all aggressiveness and radicality in his – according to Prehn – “the National Socialist 'Jewish policy' of 1933 was offensively justified in the young conservative magazine 'Der Ring' from 28. April 1933.”
During the time of National Socialism, Boehm propagated as a “prompter of power” (van Laak), “as an expert and political advisor in the field of 'ethnic politics' and nationality law, including in various committees of the Academy of German Law, the consistent 'dissimilation' of 'ethnic groups '".
In December 1944, “at a working meeting of the Reich Ministry of Economics on sociological questions and tasks convened by the SD/SS intellectuals Otto Ohlendorf and Reinhard Höhn,” according to Prehn, he campaigned “in particular for the responsible men of German economic management and economic planning "If they were to confront the 'economic exponents' of the 'foreign peoples', they should be equipped."[14] Boehm said there literally:
“(…) with a certain tool of international psychology, very practical in the sense that they know what effect the structural concepts of our national order have, without them having to do so in the course of this responsible planning etc. should also be imposed on other peoples. If we want to lead, we will have to be content with a minimum of imposition[,] and if we want this, we must have a certain idea of what the national order of the other peoples looks like[,] and further a certain idea of the national one Conditionality of our own national order.”
After 1945: In October 1945 Boehm was dismissed from the public service. He moved from the Soviet occupation zone to the British zone, but was unable to re-establish himself academically. In 1951 he founded the “Northeast German Academy,” which later became state-funded, in Lüneburg. It was later renamed the “East German Academy” or “East Academy”.
Until the 1960s, Boehm's areas of work were mainly in refugee, displaced persons and Germany policy.
After the end of the war, Boehm continued to develop his always pragmatic, political concepts in the refugee policy discourse. Together with other former employees such as Eugen Lemberg, he began “semantic conversion work”[20] in order to be able to build on his earlier designs. Prehn judges that the “sometimes quite content-conceptual modifications” appear, on closer inspection, to be “little more than relabeling, adaptations and rather slight, superficial transformations of ‘old’ designs from the 1920s/30s.”
An intensive historical-political phase of revision and, above all, of reckoning with expulsions and forced resettlements as well as the flight of Germans from the 'German Eastern Territories', which were now considered lost in the long term, began.
History of impact: In retrospect, Ulrich Prehn, Samuel Salzborn and Axel Schildt in particular point out the sustainability of his concepts and constructions with which he and other legal intellectuals such as Hermann Raschhofer shaped the ethno- and regulatory policy discourses in Germany up to the 1960s.
Honors
1956: Cross of Merit 1st Class of the Federal Republic of Germany
Wilhelm Heinrich Riehl, from 1883 by Riehl (* 6. May 1823 in Biebrich; † 16. November 1897 in Munich) was a German journalist, novelist and cultural historian. In his works he emphasized social structures early on and thus gained influence on the development of folklore in the 19th century. Century, whose scientific founder he is considered.
Life: Wilhelm Heinrich Riehl was born in Biebrich as the son of the ducal Nassau castle administrator Friedrich August Riehl (1789–1839) and his wife Elisabeth Riehl (1793–1856). His father committed suicide in 1839. He first attended the Latin school in Wiesbaden, then the high school in Weilburg, where he passed his school leaving examination in 1841.
From 1841 to 1843 he studied theology in Marburg, Tübingen and Giessen. The motives for this study were his father's suicide and the poor financial situation. After passing his exams, he turned to philosophy, history and art history, which he studied in Bonn, among other places. Ernst Moritz Arndt was one of his academic teachers there. Under Arndt's influence, Riehl, who actually wanted to become a village priest after passing the theological candidate exam, decided to work as a freelance writer on cultural history and social politics.
He had been active as a writer and journalist since 1841. Topics such as economics, church politics and forestry and agriculture should also follow. Riehl wrote newspaper articles in Frankfurt am Main, Karlsruhe and Wiesbaden and published the Nassauische Allgemeine Zeitung from 1848 to 1851, while at the same time he was entrusted with the musical direction of the court theater in Wiesbaden. The Allgemeine Zeitung was a newspaper published on January 1st. Daily newspaper founded in April 1848 by the Nassau government to represent its positions. Riehl appears to have resigned from active participation at the end of April 1850. His successor was Alois Boczek, who set the paper on a course of political Catholicism. The resulting dispute with the Nassau government led to the 22nd August 1854 for the closure of the Nassauische Allgemeine Zeitung.
From 1851 to 1854 Riehl worked in Augsburg as editor of the local Allgemeine Zeitung.
In 1854 Maximilian II brought him. to the Munich court, where he was “chief editor for press affairs of the royal court. House and the Exterior” and received an honorary professorship at the Faculty of Economics, which was converted into a full professorship for cultural history and statistics in 1859. His lectures were among the best attended at the university. In 1861 he became a member of the Bavarian Academy of Sciences.
In 1883 Riehl was raised to the nobility. In 1885 he was appointed director of the Bavarian National Museum and general curator of Bavaria's art monuments and antiquities.
Family: Riehl married Bertha von Knoll (1824–1894) from Stuttgart in Eppstein (Taunus) in 1846; before her wedding she was a successful singer at the Frankfurt City Theater. The couple had five sons, one of whom died young, and four daughters, including:
Heinrich Karl (1852–1910), farmer in Oberföhring
Berthold (1858–1911), professor of art history at the University of Munich
Helene Christine (1848–1919), landscape painter ∞ Christian August Vogler (1841–1925), Dr. phil., professor at the Agricultural University in Berlin
Elisabeth Ida (1861–1937), teacher of language and music at the Neumayer Girls' Institute in Munich
Hedwig Antonie (1867–1947), violinist, music teacher in Erfurt.
After the death of his first wife, he married Antonie Eckardt († 1916) in Stuttgart in 1896. Riehl died in Munich at the age of 74.
Personal views: Riehl's academic interest was in the “morality” of the German people. Methodologically, it was groundbreaking: the researcher should explore his field. He was one of the first to scientifically address social and cultural historical issues. Among other things, he attempted to develop a “folk studies as a science” or to establish a “science of the people”.
His most famous work is The Natural History of the People as the Basis of a German Social Policy (4 volumes, 1851–1869), in which geographical factors, social conditions and German culture and way of life are emphasized. In the first volume, Land and People (1854), Riehl placed the national character of the European peoples in a direct relationship with the environment that surrounded them: characteristic landscapes of the English and French were the tamed park and the cleared field, the counterpart of which he found in the wilderness of the German forest saw. In the third volume, The Family (1855), he analyzed the family as the basis of all social developments and as the nucleus of society. The basic approach was his dichotomous view of gender: the difference “between woman and man” results, like a law, in “natural necessity” in the “uneven structure of civil and political society”.[1] Riehl was not only critical of urbanization in a time of industrialization, but even claimed that it was destroying families. Furthermore, the urban space should not displace “forest, pasture and water”, thereby attacking the influences on the condition of the landscape that accompanied the development of a civilized society far removed from nature. Riehl also saw urban areas as the “breeding ground for the socialist spirit of egalitarianism” as a result of the isolation of desperate individuals, which in turn was due to the destruction of families. Here his penchant for subjective generalizations and his conservatism become apparent.
However, Riehl did not oppose any developments from the cities. He stated that “inertia” in the social conservatism of the rural population and “movement” in the progressive attitude of the city dwellers were equally fundamental to society.
Significance: Due to his subject matter, Riehl is considered a pioneer or founder of, among other things, folklore, cultural history and sociology. Despite some subjective generalizations, his theories have been important for the development of Germany's cultural and social history. His descriptions of numerous, even remote, milieus (e.g. traveling theaters, rogues) are still valuable. However, his rejection of analytical procedures and “book scholarship” (19th century) century!), there was less schooling in favor of acquired experiences and literary expression; However, Girtler and Honer, among others, use this method in contemporary German-speaking cultural sociology.
Riehl is also considered one of the pioneers of nature conservation in the sense of protecting wilderness and not (only) cultural landscapes. In 1857, in addition to the “right of the field,” he called for the “right of the wilderness”: “For centuries it was a matter of progress to unilaterally represent the right of the field; Now, on the other hand, it is also a matter of progress to represent the law of the wilderness alongside the law of arable land. And no matter how much the economist resists and revolts against this fact, the people-researching social politician must still persevere and fight for the right of the wilderness.”[2] The successful development of a “people’s organism” does not only require the training of cultural ones peculiarity (cf. Herder), but also the preservation of wilderness as a reservoir of original, unalienated power that protects against the negative consequences of industrialization, urbanization, etc. protects, on the other hand, as a place of absence of social constraints and thus personal freedom, where people can become aware of their natural individuality, natural morality and individual self-responsibility.
However, Riehl is also considered one of the main pioneers of the legend of the patriarchal, idyllic extended family as a typical way of life of the pre-industrial era, which was only destroyed by the beginning of industrialization, but which, according to today's knowledge, did not exist in this form and distribution. In 1855, in the work The Family, Riehl appeared before the public for the first time with his family sociological program and thereby founded the legend of the pre-industrial extended family in the “whole house”, whereby he projected wishful ideas backwards into the past and then made these the basis of his 'findings' .
Honors: Riehl received the Order of Maximilian (1871), was appointed Privy Councilor (1889) and was awarded the Bavarian Order of Merit (1897). In Riehl's honor, a second educational institution, the Wilhelm-Heinrich-Riehl-Kolleg, founded as a foundation by the Düsseldorf Chamber of Crafts, was named after him in 1958.
Fonts
The story of Eisele and Beisele. Novel, 1848
The natural history of the people as the basis of German social policy, 1851–1869 [including numerous new editions]
1. Country and people, 1854
2. Civil society, 1851
3. The family, 1855
4. Hiking book, 1869
Musical character heads, 1853
Hausmusik, Fifty Songs of German Poets set to music by WHRiehl, 1855. [2. ed. 1860]
Cultural-historical novellas, 1856
The Palatinate. A Rhenish folk picture, 1857
Cultural studies from three centuries, 1859
German work, 1861
Stories from Old Times, 1863–1864
On the concept of civil society, lecture, 1864
New novella book, 1867
Gotthold Ephraim Lessing as a university friend, 1873
Free lectures, 1871 and 1885
Out of the corner. 7 new novellas, 1874
Neideck Castle, novella, 1875
At the end of the day. 6 new novellas, 1880
Life puzzles. 5 novellas, 1888
Cultural-historical character heads, 1891
Religious Studies of a World Child, 1894
A Whole Man, novel, 1897
Jörg Muckenbuber. In: German novella treasure. Ed. by Paul Heyse and Hermann Kurz. Vol. 8. 2. ed. Berlin, [1910], pp. 67–94. In: Weitin, Thomas (ed.): Fully digitized corpus. The German treasure of novellas. Darmstadt/Konstanz, 2016. (Digital copy and full text in the German Text Archive)