After a fantastic History of the Body conference at the IHR last Saturday, I’m now looking forward to discussing my research as part of the ‘Be Birkbeck‘ series on identity.
The talk is free, but you need to register to secure a place: firstname.lastname@example.org
‘Dead Wilde: Magnus Hirschfeld and the Violent Shaping of Modern Queer Culture’
Speaker: Heike Bauer
Venue: Keynes Library, 43 Gordon Square, WC1
Time: Weds, 27 May 2015. 6.30-8.30pm
How did the death of Oscar Wilde impact on the women and men who identified with ‘the love that dare not speak its name’? This talk explores an archive of little known writings on homosexual death and suicide by the influential sexologist Magnus Hirschfeld (1868-1935).
Hirschfeld is best known today for his sexual rights activism, foundational studies of transvestism and opening of the world’s first Institute of Sexual Sciences in Berlin. But he was also a chronicler of the effects of hate and violence against lesbians and homosexual men. His writings contain many accounts of homophobic attack from around the world including observations on the trial and death of Oscar Wilde. These accounts suggest that such attacks had a wide-ranging impact, affecting not ‘just’ the victim but also the women and men who identified in some way with her or him.
The talk explores this unique record of queer life and death, 1900-1930. It demonstrates that violence, as well as affirmative cultural politics, shaped the emergence of modern sexual identity. The talk will also address the critical challenges of this archive: how to engage with the negative, and often violent, aspects of queer history without reinforcing pernicious stereotypes about miserable lesbian and gay existence?
On this day in 1933, a group of Nazi students stormed the Institute of Sexual Science in Berlin. Leaving a trail of destruction, they removed most of the Institute’s library and a bust of its founder, Magnus Hirschfeld. A few days later, on 10 May, these materials would be set alight on Berlin’s Opernplatz – the opera square – an event that marks the beginning of the infamous Nazi book burnings (for more information click here).
“Bundesarchiv Bild 102-14597, Berlin, Opernplatz, Bücherverbrennung” Licensed under CC BY-SA 3.0 de via Wikimedia Commons.
In his diary – or what he calls in German his Testament, a word used to refer both to a person’s will and their legacy – Hirschfeld writes about the deep distress he felt when his lifework was set alight on a Scheiterhaufen. The English translation ‘pyre’ does not fully capture the strong associations of the German term with the early modern witch hunts. Yet Hirschfeld clearly drew on this difficult history to articulate his own experience of persecution and terror.
It is not uncommon that discussions of collective oppression and injury turn to ‘history’ to make oversimplified comparisons between distinct kinds of experience and circumstance. While we should be critical of such approaches – it is important, for instance, to recognise the distinct histories of antisemitism and homophobia that informed the Nazi attack on the Institute – remembering certain moments in history at certain points in the present nevertheless has its uses.
Eighty-two years after the events of May 1933, Hirschfeld’s tragic fate has itself come to stand for past injustice including in relation to the horrific acts perpetrated by the Nazi regime, and how they are remembered. It took until December 2003, for instance, before the German government agreed to a memorial dedicated to the homosexual victims of the Holocaust.
Thinking with and through this history remains an urgent task – especially perhaps today, on the eve of the UK general election when right-wing voices are heard so loudly across the country. This is not to draw a correlation between events of 1933 in Germany and British politics in 2015. But remembering the destruction of Hirschfeld and his Institute nevertheless serves as a poignant reminder that lives are easily turned into targets whose very existence is attacked and denied because their apparent ‘difference’ or ‘otherness’ from an imaginary norm is proclaimed problematic for the nation.