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German History 2009 27(4):560-579; doi:10.1093/gerhis/ghp077
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© The Author 2009. Published by Oxford University Press on behalf of the German History Society. All rights reserved.

Everyday life in Nazi Germany

The first 150 words of the full text of this article appear below.

At a conference in 2007 in his honour at the University of Michigan, Alf Lüdtke commented that there are many different ways to research the history of everyday life: its practitioners are still more united by the questions they ask than by how they seek their answers. Its pluralism, and its marginality, has allowed Alltagsgeschichte to serve as a conduit for epistemological innovation into modern German history from other fields, such as the linguistic, postmodern, cultural and spatial turns. Yet the characteristically eigensinnig lack of consensus can make it challenging for individual scholars to explain precisely what they mean by Alltagsgeschichte to their readers.

In this issue, German History is pleased to bring together an international panel of distinguished historians who are either practitioners of Alltagsgeschichte or whose scholarship has been significantly influenced by it: Elissa Mailänder Koslov (Kulturwissenschaftliches Institut Essen), Gideon Reuveni (University of Melbourne), Paul Steege (Villanova University), . . . [Full Text of this Article]


   1. Could each of you comment on how Alltagsgeschichte has encouraged you to rethink the agency of ordinary Germans?
 

   2. How might we understand the role of ordinary Germans in the production, distribution and reception of ‘knowledge’ in everyday life?
 

   3. In, or extrapolating from, the Nazi case, how might we reframe the problem of ‘politicization’ more productively?
 

   4. How do you make these interpretative leaps: between the realm of ordinary experience and history writ large?
 

   5. What do you think makes for a more responsible history of the everyday: the inclusion or the exclusion of ethical considerations from our analysis?
 

   6. What approaches do you find most productive for reconstructing the experience of selfhood?
 

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