A Remembrance of the Past; Building for the Future." ~ Eve Eckert Koehler
Remembering Our Danube Swabian Ancestors
Danube Swabians - Nationality,
Citizenship, and Inter-Ethnic
Relations
by Nick
Tullius
The discussion of nationality and
citizenship tends to stir up a
heated discussion on the DVHH List.
It has been a recurring theme over
the years, but there appears to be
still a lot of misunderstanding
around this admittedly complicated
subject, especially among newer
members of the List. Rather than
asking them to follow up on the
subject in the archives, it may be
simpler to summarize the conclusions
of the discussions.
Some
people use the two words citizenship
and nationality as synonyms, but
that can often be misleading. A
better understanding requires a look
into history and into the practices
of other countries in the world.
The USA follows
a policy called Jus soli
whereby everyone born in the US is
an American citizen. Under certain
conditions, immigrants can also
acquire American citizenship,
thereby also becoming American
nationals. To many people, this
means that they acquired American
nationality.
In many countries
of the world, the Jus
sanguinis policy is
recognized, meaning that
nationality, but not citizenship, is
passed down from parents to
children. The Danube Swabians
provide a perfect example. Due to
the changes of borders imposed on
them by the powers above them, their
citizenship often changed in
accordance with the countries that
took possession of the place where
they lived. During those changes,
their nationality did not change:
They continued speaking German,
learning German in school (except
where prohibited), attending German
churches, and following the
traditions of their forefathers,
such as celebrating their Kirchweih.
In recent times,
the term “ethnicity” is sometimes
used instead of “nationality”.
Applied to the USA, it means that
the Danube Swabians could be
“Americans of German ethnicity”, a
designation shared with
German-speaking immigrants from
other parts of the world, including
Germany. However, in many European
countries, where the circumstances
of history placed people of various
ethnicities, and where some Danube
Swabians still live today, they
continue to be recognized as a
nationality, sometimes as one among
many “co-inhabiting nationalities”
(nationalities that live alongside a
majority nation).
Not all the
people colonizing the Banat,
Batschka, etc. in the 18th century
spoke German or were of German
descent. Obviously, the concepts of
race or "purity of race" would be
misapplied in this discussion. And
the colonists themselves were in no
sense Danube Swabians as they are
sometimes erroneously designated.
But over many generations, the
descendants of the colonists
developed into a new, predominantly
German-speaking group (sometimes
referred to as a tribe), for which
the group-designation
“Donauschwaben” was coined. Their
neighbours continued to call them
Swabians or Germans (in their own
languages) and they continued to
refer to themselves as Schwowe or
Schwobe, pronounced according to the
dialect specific to every town or
village. Their vast majority
accepted their German nationality
(or ethnicity) as natural, while
remaining loyal citizens of whatever
country they found themselves in.
Wherever people of different
nationalities (or ethnicities) live
together, assimilation is likely to
take place. A simple example is a
change of nationality by marriage
into another nationality. An example
of mass assimilation was
Magyarization, a process by which
non-Magyar nationalities (such as
Swabians, Romanians, Croats, etc)
were encouraged to adopt the Magyar
language and culture, either
voluntarily or
by pressure.
Many politically
aware Swabians wanted to remain
patriotic Hungarian citizens, but
maintain their German culture, their
schools, theatres and newspapers.
Others, especially in the cities,
and often as a condition for
employment, accepted the Magyar
culture and even changed their names
to make them sound Hungarian. The
Swabians in the villages, especially
in those in which they were the
majority population, generally
maintained their inherited
nationality.
There was
obviously also assimilation into the
Swabian communities. As an example,
over generations, the “French
villages” of the Banat became
indistinguishable from other Swabian
villages. An interesting example is
Johann Szimits (1852 - 1910) who was
born as the son of immigrant Serbs
of Orthodox faith in Bogarosch, but
became the founder of Banat-Swabian
dialect poetry. He considered
himself a “Serbian Schwob”.
In the 1920s and
1930s the rising nationalism in
Germany spilled over into other
countries. At the political
leadership level, Germany paid
increasing attention to the Danube
Swabians. While the overwhelming
majority of them, especially in the
villages, remained apolitical, they
were often overwhelmed by what was
happening to them. Some young
Swabians returned from their studies
in Germany as Nazi sympathizers.
Some eventually volunteered for the
SS, as did young men from counties
such as Italy, Finland, Croatia,
Albania, Belgium, Denmark, France,
Holland, Norway, Serbia,
Switzerland, Ukraine, even
Kazakhstan and Turkestan. But older
Swabian men in the Eastern
(Romanian) Banat had only a choice
between two evils: join the Romanian
army or join the German army. To
join the armed forces of another
country they had to be designated as
“volunteers”, but they did not go to
war voluntarily. Drafting the Banat
men in 1943 into a war that was
already lost is seen by many as pure
exploitation.
The deportation
of innocent Danube Swabian civilians
to pay for the deeds of those
“volunteers”, or for the damage
caused by Hitler's armies, qualifies
as a crime by any standards of
international law. It stands in
contrast to the fact that the
population of Germany as a whole was
not subjected to that deportation.
It is hard to understand how Western
democracies condoned that crime. The
suffering of the civilian population
at the end of WWII ranged from loss
of all rights, loss of property,
deprivations of all kinds, to exile
and extermination en masse. And it
remains inexplicable, that the
genocide of the Danube Swabians is
missing from many mainstream history
books.
We can
only hope that the members of this
List will not be confused by the
many alternative spellings and
one-sided interpretations promoted
by persons trying to re-interpret
Danube-Swabian history in their own,
private, revisionist, and
self-serving way. It is true that
WWII has affected various
Danube-Swabian families in many
different ways, but we can only
honour the victims and help preserve
their threatened heritage and
culture by presenting their true
story. Despite occasional
perturbations, I think that DVHH has
been doing that increasingly well.
[Published at DVHH.org 2 Jul 2014 by Jody McKim Pharr]