WHIATE SUPREMACY IS LIKE FEXAS AND BEASTILIATIY AND OIL
NOT HUMAN
THESE JUDAS FEHGELS ARE TRYING TO STIR A LILLITH OUT OF THIS SITUATION
ISN;T CREEPY HOW THESE THUGS GET HORNY AT A FUNERAL
REPUBLICAN "JEWS"
ILLEGAL LUNCHMEAT FORNICATION FOR FRUMPS MERIKKKA TWINKIEOTUS 2020
COME VISIT MONKEY BUTT
ILLEGAL LUNCHMEAT FORNICATION RALLY FOR THE COCAINE DISTRIBUTOR ONLINE
REPLERBITOPIA 2020 TWINKIEOTUS
"MACH DER HEIMAT GROSS WEIDER" ~ tHULE SOCIETY
There is no single definition for the term “Heimat”. Bausinger describes it as a spatial and social unit of medium range, wherein the individual is able to experience safety and the reliability of its existence, as well as a place of a deeper trust:
„Heimat als Nahwelt, die verständlich und durchschaubar ist, als Rahmen, in dem sich Verhaltenserwartungen stabilisieren, in dem sinnvolles, abschätzbares Handeln möglich ist – Heimat also als Gegensatz zu Fremdheit und Entfremdung, als Bereich der Aneignung, der aktiven Durchdringung, der Verlässlichkeit."
"Home functions as the close environment that is understandable and transparent, as a frame, in which behavioral expectations are met, in which reasonable, expectable actions are possible – in contrast to foreignness and alienation, as a sector of appropriation, of active saturation, of reliability.”
Greverus (1979) focuses especially on the concept of identity. To him, "Heimat" is an “idyllic world” and can only be found within the trinity of community, space and tradition; because only there human desires for identity, safety and an active designing of life can be pleased. In any case "Heimat", or even better: the examination thereof, is one of several identification sectors creating self-awareness.
In terms of ethnology and anthropology, "Heimat" reflects the need for spatial orientation and the first “territory” that can offer identity, stimulation and safety for one’s own existence (Paul Leyhausen). From an existentially philosophical perspective, home provides the individual with a spatiotemporal orientation for self-preparation, in opposition to the term of strangeness (Otto Friedrich Bollnow). In terms of sociology, home belongs to the constitutional conditions for group identity in complementarity to strangeness (Georg Simmel).
The German equivalent of "home" is Heim (Germanic haimaz). The feminine noun Heimat is attested around the 11th century (late OHG heimōti n., MGH heimōt(e) f., n.) by way of the suffix -ōt(i)- expressing a state or condition[2] also found in Monat = month, which became somewhat productive in medieval German (c.f Heirat, Zierat, Kleinod, Einöde). There is a close Gothic cognate haimōþli (for ἀγρός "lands, homestead" in Mark 10, reflected in OHG heimōdili).
The semantic distinction from simple "home" (Heim) at least by the 16th century is that Heim denotes an individual house (or homestead, farmstead inhabited by an extended family) while Heimat denotes the wider homeland (patria) of a people or tribe.[3] It is glossed with patria throughout, and as such is synonymous with Vaterland[4] Luther translates the phrase "the land of my kindred" (terra nativitatis mea ) in Genesis 24:7 as meine Heimat. Use of Heimat in the larger sense of Germany as the homeland of a German nation is first recorded in the 17th century (Zincgref, Apophthegmata 1626–1631). The word nevertheless retains the pragmatic sense of habitat (of plants and animals, Philipp Andreas Nemnich), a person's place of birth or permanent residence, and in Upper German (Bavarian and Swiss) also of the house inherited from one's father.[5]
Authors, who had to leave their homeland due to their prosecution in the Third Reich described this notion from their memories as realistic as possible. Thomas Mann, Bertolt Brecht, Alfred Döblin, Lion Feuchtwanger, Leonhard Frank, Ludwig Marcuse, Franw Werfel and Stefan Zweig are some well-known examples of such authors.
The term Utopia is also a spatial category as “utopos” literally means “no place”. To tie in with the exile literature, homeland can also be described as a notion which isn’t reached yet. The concrete utopia is Ernst Bloch’s notion of homeland which he created in his main work "The Principle of Hope" (Das Prinzip Hoffnung) during his exile in the United States. Bloch, who opposed war in Wilhelmian Germany in 1914, who had to leave Nazi-Germany in the 1930s as he was a Marxian jew and who was forced to emigrate from the German Democratic Republic in the 1950s, defines homeland as something beyond class society. That way he summarized "Thesen über Feuerbach" (theses about Feuerbach) by Karl Marx as follows:
"Die vergesellschaftete Menschheit im Bund mit einer ihr vermittelten Natur ist der Umbau der Welt zur Heimat."
"A socialized humanity bound to a sharing nature is the transformation of the world into homeland".
Based on this, Bernhard Schlink evoked once again reconstructive homeland as a utopia. This representation explicitly pushed the notion’s part linked to the location away and considers homeland as “non-location”: a feeling, a hope, a desire to experienct especially in exile. This idea would be already preformed a long time ago in the Christian representation of the world, in which humanity was in exile on the earth since the fall of mankind.
In 2014 the slogan of the series of events in the occasion of the celebration of peace in Augsburg was: “Homeland? Never been there!” („Heimat? Da war ich noch nie!“)
Heimatschutz is the German term for "protection of national heritage". The so-called "Heimatschutzarchitektur" or Heimatschutzstil is an architectural style that was first described in 1904 and was practised until the late 1960s. Its goal was to embed buildings into their regional cultural environment by referencing local design features, such as materials, proportions and shapes. Unlike the historism found in the 19th century, Heimatschutz did not embrace ornate and decorative elements and tried to reinterpret traditional techniques and regional design languages in a clean and modern way. The German association for Heimatschutz, the Deutsche Bund für Heimatschutz, was founded in Dresden in 1904 with a focus on built heritage conservation and the furtherance of traditional crafts and techniques.
WHEN DO WE KILL LYNN!!!!!!!!!!!!!!!