For most of my life this has been my situation: typecast from a birth in Egypt, which has no practical bearing on my life-history, as someone from elsewhere. I have been attached to and felt at home in several countries and seen something of many others. However, in all of them, including the one into whose citizenship I was born, I have been, not necessarily an outsider, but someone who does not wholly belong to where he finds himself, whether as an Englishman among the central Europeans, a continental immigrant in Britain, a Jew everywhere – even, indeed particularly, in Israel – an anti-specialist in a world of specialists, a polyglot cosmopolitan, an intellectual whose politics and academic work were devoted to the non-intellectual, even, for much of my life, an anomaly among communists, themselves a minority of political humanity in the countries I have known. This has complicated my life as a private human being, but it has been a professional asset for the historian.
This has made it easy to resist what Pascal called ‘the reasons of the heart of which reason knows nothing’, namely emotional identification with some obvious or chosen group. As identity is defined against someone else, it implies not identifying with the other. It leads to disaster. That is exactly why in-group history written only for the group (‘identity history’) – black history for blacks, queer history for homosexuals, feminist history for women only, or any kind of in-group ethnic or nationalist history – cannot be satisfactory as history, even when it is more than a politically slanted version of an ideological sub-section of the wider identity group. No identity group, however large, is alone in the world; the world cannot be changed to suit it alone, nor can the past.
This is particularly urgent at the beginning of the new century, in the aftermath of the end of the short twentieth century. As old regimes disintegrate, old forms of politics fade away and new states multiply, the manufacture of new histories to suit new regimes, states, ethnic movements and identity groups becomes a global industry. As the human hunger for continuity with the past grows in an era designed as a continuous break with the past, the media society feeds it by inventing its versions of a box-office national history, ‘heritage’ and theme parks in ancient fancy dress. And even in democracies where authoritarian power no longer controls what can be said about past and present, the joint force of pressure groups, the threat of headlines, unfavourable publicity or even public hysteria impose evasion, silence and the public self-censorship of ‘political correctness’. Even today (2002) there is shock when a consistently anti-Nazi German writer of notable moral courage, Gunther Grass, chooses as the subject of a novel the tragedy of a sinking ship filled with German refugees fleeing from the advancing Red Army in the last stages of the Second World War.
III
The test of a historian’s life is whether he or she can ask and answer questions, especially ‘what if’ questions, about the matters of passionate significance to themselves and the world, as though they were journalists reporting things long past – and yet, not as a stranger but as one deeply involved. These are not questions about
Still, let us not disarm, even in unsatisfactory times. Social injustice still needs to be denounced and fought. The world will not get better on its own.
1. Overture
1. This and the following paragraphs are based on my mother’s letters to her sister during May 1915.
2. A Child in Vienne
1. I deliberately use the German names of these places since these were the ones we used, though all towns of any size in most of the empire ahd two or three names.
2. Nelly Hobsbaum to her sister Gretl, letter dated 23 March 1925.
3. Nelly Hobsbaum to her sister Gretl, letter dated 5 December 1928.
4. Berlin: Weimar Dies
1. James V. Bryson,
2. Most of the information about the school in the following pages is based on Heinz stallmann (ed.)
3. In 1929 the school had 388 Protestant, 48 Catholic, 35 Jewish and 6 other pupils. Stallmann,
4. Mimi Brown to Ernestine Grun, letter dated 3 December 1931, announcing her plans to leave England — for Ragusa (Dubrovnik)? For Berlin?
5. Berlin: Brown and Red
1. Stephan Hermlin,
2. Karl Corino, ’Ditchung in eigener Sache’,
3. Heinz Stallmann (ed.),
4. My information comes from Rellix Krolokowski, ’Erinnerungen: Kommunistische Schulerbewegung in der Weimarer Republik’, a texte which I was given, possibly by the author, during a visit to Leipzig in 1996.
5.
6.
6. On the Island
1.