extensive correspondence files. The result is some factual errors, which will be very disturbing to those who know the problematic history of German Volkskunde well. Only two of the most troubling will be pointed out. Jacobeit, in describing the newly reopened University of Göttingen, speaks of Will Erich Peuckert occupying the same chair of folklore that the "notorious race-ideologist Matthes Ziegler had occupied to the end of the NS regime" (p. 62). This is factually incorrect, as most German and Austrian folklorists will immediately recognize. By the end of the war Ziegler, author of "Folklore on a Racial Basis," had dropped out of academic folklore studies to become a Protestant pastor. The second passage that needs to be addressed is Jacobeit's description of the first postwar meeting of German folklorists, in Jugenheim an der Bergstraße in 1951 (p. 79). He implies that the younger participants expected those attending to take a position on the perversions of the discipline during the National Socialist years, which according to Jacobeit did not take place. He speaks of a "disappointed mood among the younger participants." He then describes a sword dance demonstration by the former Viennese SS officer and professor of folklore,
Journal of American Folklore – American Folklore Society
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