Why should the world learn to say Heimat?

HAMBURG ) After words “kindergarten” and “chadenfreude,” is the time for another German word to enter the Anglo-world: “Heimas.” Dictionarys from German to English translate “Heimatin” [described as hi-mats] home, land of country or homeland, but none of these words grasp the meaning of the term.

Heimes describe not only a geographic location but also a condition of belonging. It's the opposite of the deceased alien; for most Germans, it's mixed with the smell of Christmas dishes from mothers' kitchens. It's about the scars I left in you, the culture I informed you about, and the people who inspired you as you grew up.

For many people, it's the softest form of patriotism, and for a long time it distracts German Romantic writers like Novalis, Hölderlin, and Eisendorff. Later the Nazis combined with love for Heimat into a murderous hatred for all who thought they were outside. After World War II, Heimat was redefined as a driver of Amnesia that covered horrors and guilts with stern and Alpin romance movies.

Now, Heimat has become another mask, at the heart of the great conflict that has shaped the post-communist world: identity against diversity. The importance of the debate by politicians and commentators; one party [still to be confirmed] of the Berlin grand coalition has decided that Germany needs a Minister of Heimat. Horst Seehofer, the prime minister of Bavaria A state that, with the dinds [alpine peasant-style women's dress] and mountain shelters, is the home of Heimati, if you want it's the post of a “ministerial” that covers interire, infrastructure and Heimatin. This political movement was immediately ridiculed by new members, urban, Twitter. Will we all be forced to dress with the lederhossen [H-shaped strips of skin, traditionally dressed by the males of the Alpinian regions, for example in Bavari], joked them, and have the weekly portation of the sauerkraut [traditional rasphur]?

That was a sad reaction to what might be a very rich idea. If interpreted in a prudent and modern way, a few doses of Heimas could help Germany avoid a downward decline towards political degradation, as has happened with the United States and Britain. Yet, Heima's re-discoveration will only be productive if the term is re-definated.

This process is under way. In this new conception, Heimat is a haven from disorganized world. Simply put, Heimat is a counterconcept for globalism. To give you just one example, the German magazine called Landlust [badly translated as “The pleasure of village” is already the most sold publication across the country. Her focus? Learning her readers how to chop wood, or how to prepare jars and wind in a traditional way. This is an innocent and potentially comprehensive form of Heimat.

But the Potty Hemat takes the risk of serving as an excuse to exclude his fellow so that he can keep himself clean. Heimati is the reason why many voters back the new far-right Alternative party for Germany, known as the AfD Short, in its fight against Muslim invaders. The AfD is trying to protect Hematin by spreading fear among the foreigners who come into the pit to crash with the German volké once and for all. More and more Germans are receiving this explanation of the word Heimat. According to the survey, the AfD has only achieved the popularity rate at 16%, placing second place on the ailing centre-left Social Democrat party.

Heimati is what the voters of Trump and Brex are luring, and who accuse their political elites of abandoning. The flow of polarization and the source of social poison in these countries has been a measure of mutual and self - helpal alienation. Both choices, Trump and Brexit, have been explained as a division between the village and the city, yet this division exceeds geography. Furthermore, it stems from the collision between two different courses/mentalities “change is to lose” and the “change is to earn”, which have separated villages from the metropolis.

Globalization has hurt urban and rural life in Germany as well. When small interest rates push small village bank branches to close, local residents lose more than one place to pull money they lose a social institution. And when parks and train stations in cities become places where immigrants gather, whether by chance or by accident, crime zones, people feel less secure.

The Ministry of Heimat” is a sign that the federal government has understood this great political danger. Leaders in the grand coalition see the danger in serving the interests of many different social groups if a large part of society is once left out. The euro crisis involved the bailout [finance financial assistance for the bankers] for other countries; the migration crisis involved the banking for the arrivals. Where were these bailouts for those who left their jobs? These experiences serve as warnings to Miss Merkel's new administration: Balance the needs of the outside world with the interests of the state or else pay the price.

This isn't about closing doors; rather, it's about how we have to be enough incriminating to keep the call for closing doors silent. Tolerance evaporates when the value of most appears at risk. In this sense, strengthening the Heimat's consistent version, fighting the impression that local culture is in danger, can help integrate foreigners.

Heima's container notions are not just about emotional attachment to the country or the crowd. And they're obviously not about pulling lines to exclude strangers. Leave the people who are already in the community alone. But they understand some loyalty to the foundations of modern German society: Postwar constitution, Basic Law. Happy is the person who is able to celebrate this as part of Heimat, whether he wears a legerhosen or not.

The writing was published in The New York Times. ♪ Periscope