With the end of the First World War, Germany became a "post-colonial" power. The Treaty of Versailles in 1919 transformed Germany's overseas colonies in Africa and the Pacific into League of Nations Mandates, administered by other powers. Yet a number of Germans rejected this "post-colonial" status, arguing instead that Germany was simply an interrupted colonial power and would soon reclaim these territories. With the Nazi seizure of power in 1933, irredentism seemed once again on the agenda, and these colonialist advocates actively and loudly promoted their colonial cause in the Third Reich. Examining the domestic activities of these colonialist lobbying organizations, Empire in the Heimat demonstrates the continued place of overseas colonialism in shaping German national identity after the end of formal empire. In the Third Reich, the Deutsche Kolonialgesellschaft and the Reichskolonialbund framed Germans as having a particular aptitude for colonialism and the overseas territories as a German Heimat. As such, they sought to give overseas colonialism renewed meaning for both the present and the future of Nazi Germany. They brought this message to the German public through countless publications, exhibitions, rallies, lectures, photographs, and posters. Their public activities were met with a mix of occasional support, ambivalence, or even outright opposition from some Nazi officials, who privileged the Nazi regime's European territorial goals over colonialists' overseas goals. Colonialists' ability to navigate this obstruction and intervention reveals both the limitations and the spaces available in the public sphere under Nazism for such "special interest" discourses.

This collection brings together international scholars pursuing cutting-edge research on spatial identities under National Socialism. They demonstrate that the spatial identities of the Third Reich can be approached as a history of interrelated dimensions; Heimat, region and Empire were constantly reconstructed through this interrelationship.

Establishes and illuminates the global nature of German identity

Photographs of peasants, churchgoers, skiers, and alpine landscapes in magazines, books, and exhibitions informed the visual culture of Austria in the 1930s. Used by the authoritarian Ständestaat to glorify traditional values and establish a backward-looking Austrian identity, the same pictures of pristine mountain idylls, picturesque work in the fields, and local costume groups also served to massively propagate Austria as a tourist destination. Aesthetically demanding and partly influenced by the New Vision movement, the Heimat photographs of the main protagonists—Rudolf Koppitz, Peter Paul Atzwanger, Simon Moser, Stefan Kruckenhauser, Adalbert Defner, and Wilhelm Angerer—were, irrespective of political discontinuities, widely disseminated well into postwar Austria.

Over the course of modern German history, Heimat has come to mean virtually anything: a romantic nostalgia for preindustrial conditions; a conservative emphasis on various attributes; a feeling of ecological responsibility for a particular region; an aversion for the ugliness brought about by industry; a glorification of the German peasantry as the wellspring of national health; and much more.