- from innkeeper to Tyrolean Folk Hero

Maria de Fátima Pais University of Aveiro

ABSTRACT

This paper aims at presenting Andreas Hofer-Tyrolean freedom fighter, his ways and how they contributed to the construction of a folk hero and Tyrolean myth and mythology. It also focuses on representations of the myth in the 21st century, namely in 2009, two hundred years after the Anno Neun (1809). The Andreas Hofer Museum as cultural touristic route and Andreas Hofer´s McDonaldization in the 21st century.

Key words: Brand identity cultural route () 1809 Tyrolean freedom fight Andreas Hofer

1.Introduction

“The mother, the father, the fields, the mountains - and the people. A homeland is not to be thought of without these, these are not to be thought of without it.”(Piock, 2004:2) Before approaching the proposal of a cultural route in the region of Tyrol, I would like to point out two questions that arise whenever Tyrol comes into play: Heimat 1(homeland) and Tyrolean identity. These are crucial issues and become intertwined when we look at this region from the point of view of Cultural Studies. Stuart Hall is concerned on how things became meaningful, that meaning depends on individual interpretation and how the information is represented, this meaningfulness being a continuous and active cycle of creation. This is the reason why, in the first place, my interest for the Andreas Hofer phenomenon started, a name I happened to encounter in several journeys to Austria and specifically Tyrol. In fact, back in 2006, it was a 9-year old, Austrian godson of mine that, in great surprise, asked me: “How on earth have you never heard about Andreas Hofer?. “Everybody does!. I had to know about him, and certainly, at first, out of affectivity, my not wanting to let my boy down. I felt the need to get to know his “hero”, I had to find meaning in his devotion and in his drawings of a long bearded man, wearing a big Tyrolean hat. “He was a fighter many years ago, now he is “cool, everywhere here. If you are my god-mother, you´re supposed to study “about” him”. “I adore him, you´re supposed to adore him too, as you belong to our family and you love being here2 !”. My love for him, for my second home town, made me question myself, and I felt I belonged there, too, I felt that that Graz and were my third home, being the German language my second home, where I still dwell in difficulties, which I constantly study and teach, for which I advertise in Portugal, whose related culture and traditions I bring to my students. Portugal is my homeland, Austria is my Heimat. I wear Tyrolean hats whenever I feel I will not be

1 Heimat- according Hans Karl Peterlini (2010), a hardly translatable term, which melts political and personal needs for safety, belonging and distinction. 2 In Graz, capital city of the Steirmark state, Austria

1 looking ridiculous, I always wear Gieswein3 jackets in winter, I long for snowy and cold weather.

2. Some reflections on Heimat

In a conference given in April 16th 2004, in Bozen, Tyrol, Professor Peter Piock, addressed the public not as a politician or a party´s supporter, but as an ordinary citizen of Tyrol and approached the meaning of the issue Heimat in this specific region. In fact, he began to define the concept of Heimat by raising questions to be pondered: - Is Heimat the object of traditional associations? - Is Heimat just a feeling, an old-fashioned word for home? - Is Heimat the place where one lives? - Is Heimat only an economic factor to be explored to the utmost consequences, so that an economical output may be drawn out of it? Piock goes on and stating that,

“small spaces and identity give orientation, such as the mountain in a landscape gives us a feeling of space, so that you know where you are,(…), if you identify it, not just by its geographical traits, then you will not feel lost, you will feel at home”(Piock, 2004:2)

The concept is a vast one and surges, not without controversy as this has always been prone to for and against discussion, with the issue of identity that may range from the collective I to frontier criteria, deeply mingled with Heimat, that has been described by Elisabeth Mossman as a Longing for Identity (Sehnsucht nach Identität.) Andreas Hofer, Tyrolean freedom fighter (1767-1810) may have had his very own concept of Heimat - he would fight for his beloved homeland till the day he would die. An elf in front of a giant, an innkeeper who gathered his fellow citizens through pungent speeches on the need to fight the Evil incarnated in the Napoleonic troops for the love and freedom of his land, regardless of the hopelessness of the task. He is to a certain extent a tragic hero in the Aristotelian view, for his misfortune is not deserved and the death punishment exceeded his deeds. Furthermore, his decay and fall was not a pure loss, as there was some increase in awareness on the part of his fellow citizens and a reinforcement of identity and love for the Heimat Tyrol. But having come from a humble background, having urged his keens to an unequal struggle, he became what may be defined as a folk hero. According to Klapp (1949)4,

(…) not only do the hero myths of various cultures seem to be composed of stories from a common repertoire, but forming hero legends seem to approximate these types (…) the total picture suggested by this literature is that as historical personages become legendary, they are made into folk heroes by the interweaving and selection of mythical themes appropriate to their character as popularly conceived (…)”

3 Gieswein is a trade mark for Austrian clothing in „Trachten-look“ 4 No page reference available

2 Following Klapp´s line of thought, Philip Manger cited in Urbanitsch ,

“a myth is “a form of poetic truth, the sifting out of an essence, a hypothetical, meta-historical core that contained an intrinsic meaning,” a meaning that joins the past to the present and thus establishes another, perhaps higher, form of reality. This holds true for all kinds of myths (…) (Urbanitsch, 2004, 35:101)

This is true for Andreas Hofer, as his past has established if not a higher form of reality in the present, it established another form of it. A celebrated Tyrolean patriot, born in the Passeier Valley, in 1767 had his time on the breaking out of the insurrection against the French and the Bavarian government, to which the Tyrol had been lately transferred. He entered into secret negotiations with the Archduke Johann and Joseph Freiherr von Hormayr for the deliverance of the country. In April 1809, with the assistance of an Austrian army, Andreas Hofer, at the head of the Tyrolese peasantry allegedly cried out: “Men, the time has come”5. He defeated the French and the Bavarian Troops at the Sterzinger Moose. In the following May, the Austrians under General Chesteler suffered a defeat from the superior numbers of the enemy near Wörgl. Soon after the Tyrolese were again victorious in an engagement near Mount Isel 6; but the Austrian army being withdrawn after the , the country was once more invaded by Marshall Lefébre. On the 13th of August 1809, Hofer with the army of Tyrolese peasants, signally defeated the French commander near Mount Isel, after a long and obstinate conflict; the Treaty of Schönbrunn between and Franz I from Austria was signed on October 14th 1809. This was seen by the Tyrolese as a sort of betrayal and Andreas Hofer gathered his brothers-in-arms for another insurrection; however, overpowered at last by the reinforcements sent from France, he took refuge in Pfandleralm in the mountains. Being soon after betrayed by Franz Raffl, a former brother-in-arms, for the sum of 1500 Gulden, he was tried at Mantua and was shot in February 20th, 1810. A New Testament-like end - the child of the Heilige Heimat Tirol7, betrayed by a follower and “crucified” at the hands of the enemy. The events that took place in Tyrol in 1809 - also known as Anno Neun (Year Nine) contributed to the birth of one more folk hero. A simple man, a peasant and innkeeper with faith, courage and patriotism. Did he manage to become a myth? Yes. However what interests me most is the fact that Andreas Hofer became a mythology, in the sense that Roland Barthes in the 1950´s has acknowledged this phenomenon. Andreas Hofer belongs in Tyrol´s daily life. His character much contributed to the feeling of patriotism in Tyrol. He stands for the love of the Heimat, of the land and its geographical accidents, of a certain sense of belonging in the people that grew up in valley-isolated villages, in the parades of the Schützen8; he is the object of numerous folk and folkloric celebrations, all around the year. Much that is to be observed in Tyrol today ranges from monuments, plates , processions, commemorations on the part of the Schützen, school projects on Andreas Hofer, hotels, restaurants bearing his name to an endless

5 "Mander s´ischt Zeit“ (Tyrolean dialect)- Männer, es ist Zeit (German). There is no written record of this cry-of-war in this context. It has however become legendary. According to Connerton, “the oral history gives the possibility of saving from silence the history and culture of the subordinate groups” (Connerton, 1999:21) 6 Bergisel, in the Austrian toponymy. 7 The Holy Land of Tyrol 8 Schützen-(shooters)Tyrolean Guard-shooting society

3 paraphernalia of touristic merchandise. These are some of the “layers of meaning that Barthes considered to be attached as connotations of the original” (Lewis, 2008:115) St.Leonhard in the Passeier Valley is a pilgrimage site, where Heimat and devotion are celebrated in the sense of traditional association, and why not, and I will paste one of the questions raised on Heimat by Piock: an economic factor to be explored to the utmost consequences, so that an economical output may be drawn out of it? The historical facts that took place in 1809 have manifold been described, narrated, analysed and commented for 200 years now. For instance, Sir Walter Scott9 argues that:

(...) not all the courage of the Tyrolese, not all the strength of their country, could possibly enable them to defend themselves, when the peace with Austria had permitted Bonaparte to engage his whole immense means for the acquisition of these mountains. Austria too— Austria herself, in whose cause they had incurred all the dangers of war, instead of securing their indemnity by some stipulations in the treaty, sent them a cold exhortation to lay down their arms. Resistance, therefore, was abandoned as fruitless; Hofer, chief commander of the Tyrolese, resigned his command, and the Bavarians regained the possession of a country which they could never have won back by their own efforts. Hofer, and about thirty chiefs of these valiant defenders of their country, were put to death, in poor revenge for the loss their bravery had occasioned. But their fame, as their immortal spirit, was beyond the power of the judge alike and executioner; and the place where their blood was shed, becomes sacred to the thoughts of freedom, as the precincts of a temple to those of religion (...) (Scott, 1839)

I see in Sir Walter Scott´s inflamed expression a prophecy for the birth of the myth and the mythology that was to arise in Tyrol. Just a few decades later The New York Times (1898) published the following in the section “News from the Catholic World”:

In the Southern part of Tyrol, where the foaming waters of the Adige and the Passer unite in a stormy embrace, lies beautiful Meran, imbedded in roses and grapevines. Magnificent villas surround it as with a costly girdle, and the heights above are studded with castles and ancient strongholds. Though snow-capped ridges mark the sky line, the valleys are resplendent in the warm color of the South. This is the home of the Burggräfler, a bold and puissant race, proud of their hills and their freedom. In the neat red-trimmed jackets, their broad green suspenders, knee-breeches and white stockings, these great fellows offer an original picture. Their large shoulders give an impression of elemental force, while their clear eyes betray a childlike simplicity. As they stand before the church on a Sunday morning, hundreds strong, they would but need to shoulder their guns to be ready to march, a troop of well-fitted soldiers, to the battlefield. And so it happened once, eighty years ago, when their “Anderle”10 led them, shouting and rejoicing, against the “Franzos.11” He was the pride of their race, this Andreas Hofer, a true hero of the people, about whose strong intent many weaker minds had risen and entwined themselves in a moment when in old Europe there seemed to be only bent backs and bowed heads. This is why even to-day in its

9 Scott, Walter, Life of Napoleon, Philadelphia, 1839 10 Anderle- short for Andreas in Tyrolean dialect 11 Popular Tyrolean expreesion for the French

4 innermost fibre the heart of each Burggräfler12 is stirred by the name of Andreas Hofer. Here in Meran, every spot speaks of him, of his fortunes and misfortunes. Through these streets he once marched, triumphant and glory crowned, at the head of his faithful followers. The same streets saw him betrayed and bound, his courageous wife by his side and their little so n struggling to keep back his tears because his father wept not. There, in that little house, he spent his first night as a prisoner; here he underwent his trial before being transported to Mantua.

This article complements Sir Walter Scott´s romantic view of the Anno Neun and of Andreas Hofer himself. This leads me to presume the great impact of the news of the insurrection in Europe and overseas. Various American, British and German poets composed hymns and odes to Andreas Hofer. William Wordsworth dedicated him some sonnets which contributed to the romanticisation of the innkeeper's image and the legend surrounding the insurrection. On October 20th, 1809, Wordsworth wrote sonnet IX published under the title “The Friend” in 1815:

Of mortal parents is the Hero born By whom the undaunted Tyrolese are led? Or is it Tell's great Spirit, from the dead Returned to animate an age forlorn? He comes like Phοbus through the gates of morn When dreary darkness is discomfited, Yet mark his modest state! upon his head, That simple crest, a heron's plume, is worn. O Liberty! they stagger at the shock From van to rear -- and with one mind would flee, But half their host is buried: -- rock on rock Descends: -- beneath this godlike Warrior, see! Hills, torrents, woods, embodied to bemock The Tyrant, and confound his cruelty.

Six days later, on October 26 th, 1809, came the following from Wordsworth´s desk:

ADVANCE -- come forth from thy Tyrolean ground, Dear Liberty! stern Nymph of soul untamed; Sweet Nymph, O rightly of the mountains named! Through the long chain of Alps from mound to mound And o'er the eternal snows, like Echo, bound;

12 Burggräfler- inhabitants of Burggraf , in Meran

5 Like Echo, when the hunter train at dawn Have roused her from her sleep: and forest-lawn, Cliffs, woods and caves, her viewless steps resound And babble of her pastime! -- On, dread Power! With such invisible motion speed thy flight, Through hanging clouds, from craggy height to height, Through the green vales and through the herdsman's bower - That all the Alps may gladden in thy might, Here, there, and in all places at one hour.

Poetic discourse from a foreigner embodies here Peterlini´s definition of Heimat: “political and personal needs for safety, belonging and distinction”. ”Oh, Liberty!”, ”Hills, torrents ,woods”, ”Thy Tyrolean ground”, “That all the Alps may gladden in Thy might”, could easily be considered the key words for Hofer´s and his followers´ love of the Tyrolean land. The Tyrolean Theater Verband has a document range of 19th century and early 20th century folk theatre plays on Andreas Hofer and the 1809 insurrection., many of them from anonymous authorship.13

As reported by Sévillia (2010: 11,12) , in 1950, the French General Béthouart delivered a farewell speech in Tyrol at a Schützen celebration and ended it with these words: “ We had Andreas Hofer shot. And, in the name of the great French nation, I hereby bring a testimony of respect and great consideration for this man”. Sévillia goes on by claiming: “The winner of 1945 makes a bow before the loser of 1809. Probably never would peasants, partisans have been aware of the reach of their reunion, re-ligion14and strong will to fight against their bondage. What lives in the collective memory today, and in a considerable majority of ordinary Tyrolean citizens who look up to Andreas Hofer, is the myth. Eliade refers that,

13 Volk in Not,Die Fahne weht ,Judas von Tirol von Karl SchönherrAndre Hofer von Franz Kranewitter,Sturmidyll von Fritz Grünbaum (1914!),Die Hofer-Brothers von Helmut Schönauer,Andreas Hofer, Schauspiel aus Tirols Heldenjahr in 4 Akten von August Klingenschmid verfasst nach den Original- Dokumenten vom Museum –Ferdinandeum in Innsbruck Landsturm, Volksschauspiel rund um die Manharter und die Alpenbundverschwörung 1813, die Rolle Erzherzog Johanns und von Freiherr von Hormayr nach 1809, von Ekkehard Schönwiese, Raffl, von Thomas Gassner 1809, kritisches Volksschauspiel von Thomas Gassner (Assling),,Brave Helden, Volksschauspiel über den Besuch des französischen Polizeiministers Josef Fouche in Prutz nach der Schlacht an der Pontlatzer Brücke von Ekkehard Schönwiese 13. Hinterm Bergisel, Stubenspiel ,´s Geadele, über die missbrauchte und ermordete Heldin Gertraud, Angerer, die Nichte von als Galionsfigur für Südtirolaktivisten, Volksschauspiel von Ekkehard Schönwiese, Es ist Zeit, Trauerspiel von Tirol in neun Aufzügen von Gustav Turneck, Peter Mayr, der Wirt an der Mahr, Tragödie in vier Akten von Robert Mantl, Der Sensenschmied von , Vaterländisches Schauspiel aus den Freiheitskämpfen der Tiroler im Jahr 1796 von Gottfried Schöpf (1931),Das zerrissene Tirol, Volksschauspiel aus dembedrückten Südtirol in vier Akten von Hans Klausner,.Josef Speckbacher, der Schützenmajor von oder Der Franzosenkrieg von Anno 1809, ein Tiroler Nationalspiel in 5 Akten (1880) von Franz Lechleitner,Peter Mayr, der Wirt an der Mahr, ein Tiroler Heldenlied von anno 1809, Schauspiel von Hans Renz Pontlatz, Festspiel in einem Aufzug von Fritz Zelle über die Schlacht an der Pontlatzer Brücke, Peter Siegmayr, der Tharerwirt Historisches Trauerspiel von Hans Leiß, Andreas Hofer von Ferdinand von Scala, Peter Siegmayr – der Tharerwirt, ein Tiroler Heimatspiel von Josef Leo (neu bearbeitet anlässlich der 150 Jahrfeier von Toni Bichler)

14 From Latin religare (unite/reunite)

6 “(...) the myths report not only the origin of the world, of animals, of plants and of mankind, but also all the primordial events that originated the Man as he is today, that is, a mortal being, sexuated, organized in society, made to work for a living and working under certain rules. If the world exists, if Man exists, that is because the Supernatural Beings have deposed a creative activity in the “beginnings”. But other events have taken place after cosmogony and anthropogony, and the Man, as he is today is the direct result of these mythical events, he is constituted by these events. He is mortal, because something took place in illo tempore. If this had not happened, Man would not be mortal. (Eliade, 1963:23)”

This applies to Andreas Hofer who is an everlasting reference for his former and latter fellow citizens. Today´s Schützen go on celebrating his physical death but also his ascension to the Heavens, be them the catholic creed or the sacred heavens behind the skies of Tyrol. The final scene of 2001 Xaver Schwarzenberger´s film15, Andreas Hofer, Die Freiheit des Adlers, depicts a powerful eagle gliding high above the Tyrolean mountains, and this I interpret as the ascension and immortality of the symbol Andreas Hofer, but also as his celestial presence and protection over the hills and their inborns. Assman, cited in Bruckmüller (2003:15) argues that, “while biographical remembrance is the product of a life in the community, substantiation remembrance does not arise spontaneously at all. It is established, imposed, protected by all kinds of symbol systems, and celebrated liturgically in festivals”. The collective memory or cultural memory, as Bruckmüller considers it

“has its primary forms of organization in ritual and festival” and, he continues “ (…) it is not the differentiation between “myth” and “history” that is important, but the evolution of myth from history as a sum of the possible rememberable data - only the meaningful past is remembered, only the remembered past is meaningful” (Bruckmüller, 2003)

Lewis (2008: 114) refers Lévi-Straus´s view of the myth as “available interpretations or meaning-making. Like a single word, a single myth has very little meaning. Placed alongside the corpus of a culture´s mythologies, the individual myth becomes meaningful”, and so does its memory, that needs the eloquence of celebrations, gatherings, monuments and landmarks. As Candau claims,

(...) the memory often denies being silent. Imperative, omnipresent, invasive, excessive, abusive, it is trivial to remember that its empire sustains itself over the unquietness of the individuals and groups searching for themselves. If we are to suffer a “defect of archive”, of impressions, of memories, if we consider ourselves as debtors of the memory, that is why an anguish stalks ourselves from deep inside us. Various regrets, sensitizing to the duty of remembering, recovered memory movement in the USA, memory of the Shoah16(…) multiple commemorations: they are nothing more than some examples of the incessant backwash on the memory,

15 Andreas Hofer,1809 – The Eagles‘ Freedom In autumn 2001, the ORF historic movie ‘1809 – The Eagles‘ Freedom’ (Die Freiheit des Adlers) was filmed in places in orth and South Tyrol, and Mantua. The film script comes from the desk of the Tyrolean poet Felix Mitterer Tobias Moretti plays the part of Hofer. 16 Jewish word for holocaust

7 without which it seems that an human being, just as a (nation´s) people, “neither has identity nor culture” (Candau, 2011: 121-122)17

3. Andreas Hofer and Tourism

This “remembered past” had a great impact on the surge of the Andreas Hofer cultural industry and subsequently in cultural tourism. Tyrol has long been a touristic route, the mythologisation and remythologisation of Andreas Hofer has helped to create a new touristic brand for Tyrol, in fact an umbrella brand that covers and describes the option of establishment that integrates several touristic regional areas. Starting in the 1950´s tourism has considerably increased and constituted one of the most relevant economic activities, once it spreads to a variety of fields and involves millions of people. It is my intention with this section to trace a specific touristic and cultural route on the basis of the tourist brand Tyrol, and in what has become, in the previous decades, the brand Andreas Hofer. There is a range of intentions in the movement of people to certain destinies: the existence of a cultural heritage and its related personalities, the same heritage and the cultural events that underlie it and thirdly, the two above mentioned together with the attraction towards cultural industries such as fashion, folklore, cuisine, handicrafts, music festivals, markets and even shopping. The tourist who heads towards a touristic spot with only one of these intentions is very likely to see himself emerged in the third category, so aggressive are the marketing and publicity that surround these contexts. Branding a region and its personalities as marks of the collective memory has a great contribution to its advertising. Cultural destinations are defined as geographical areas and may be interpreted as amalgams of touristic products and services. They offer “an integrated experience to the consumers” (Buhalis, 2000). As the destiny experiences are perceived and valued in a holistic way, it is possible to register this destiny product and range of services as a commercial brand. Some touristic regions such as Gstaad in Switzerland, Rio de Janeiro and Venice, for instance, are well-known destination brands. The successful examples integrate strong brand destinies in their DMOs18. The destination brand may be defined as its development and active management. The development of brand names, logos or symbols may launch a competitive destination, though its management must be carefully planned, once the branding of the mark has a strategic and long term nature (Caldwell & Freire, 2004). Hence, the need for a brand name. “The name is the first image (…) All communication begins by the name. Not having a name is the zero degree of communication: giving a name is the first act ( Boyer and Viallon, 1994:67)19. Given the characteristics of tourism industry, constructing a destination brand becomes a complex practice, once this mixes an enormous variety of attributes, both tangible and intangible, of a geographical region. A great challenge to brand destinations is the management of local, regional, national and geographical brands. The term “umbrella brand” covers and describes the option for establishment that integrates various regional areas of tourism. Besides the organizational and financial challenges, the main task of the brand manegement is to position it in such a way that its identity remains in the consumers´mind. It must also create details that may

17 My translation from Spanish 18 Destination Manegement Organizations 19 My translation from the French original

8 make potential tourists distinguish the various brands. Identity plays a relevant role in the communication of touristic brands, being it the case that they may influence the attitude of the touristic agents of the brand place. As Christian Burkia states in his Master´s Dissertation,

Our identity is shown in hospitality, in the interaction we develop with the foreigner. Receiving him in our land and leaving him by himself can only cause mistrust and uneasiness. We must not be or hide behind a neutral attitude: our presentation, our love for the region and our way of life must be kept clear, by integrating the tourist in them. A conversation between Someone and No One serves nothing (Burkia, 2004)20

Tourist agents are supposed to create an involving atmosphere that suits the brand and pleases the tourist, for it will only bring benefits and recognition. Hospitality or the lack of it are marks of identity and cultural transmission. Communication as a central dimension of marketing plays an important role both for tourism agents and local entrepeneurs. Again Burkia reminds us that,

A determinant element for the competition of a touristic region is the behaviour of the locals towards visitors, and not just the behaviour of tourism agents and their co-workers; this is the task of all the agents. (…) The essence of our hospitality, the interaction between the host and the guest, greatly resides in the quality of the services provided. It is our task to demonstrate that the well-being of our tourists, the quality of our services are priorities to us. And so must the verification of the client´s satisfaction be (…). The identity of Tyrol will remain if the word “hospitality” goes on making sense to those who visit us”.(Burkia, 200421)

Gastlichkeit22is an imperative and not only in Tyrol; the same happens in all Austria and in Germany, specially in the South. The expression “ Der Kunde ist König”23 is carried to extremes, for the comfort of the tourists and for the demand of excellence from the workers of this industry. The policies of communication of DMOs determine the transference of values and the brand identity to various interest groups. These DMOs try to alert locals to the prosperity that may come for their brand destination, through the maximization of profit for the local commercial entrepreneus, but also to the awareness of a need for a sustainable equilibrium between profit and social-cultural and environmental costs. This was taken into account in the implementation of Tyrol as a touristic brand. Zinganel (200524) refers “the environmental danger of great summer migrations, which bring noise, pollution and rudimentary ecological habits”. Grander (201025) considers, and also environmentally aware, that “tourism today assumes a variety of types and forms, whose main nuclei are identical. It is a sort of

20 My translation from the German original 21 No page number available 22 Hospitality, though with an even stronger sense of duty 23 “The customer is king” 24 No page number available 25 No page number available

9 tourism that in relation to the traditional forms has much more ecological, social and economic demands. Freyer (2009) points out the following attributes for sustainable tourism: “sustainable, ecological, nature-oriented, environmentally friendly, green, social, cultural, non technical, extensive, adjusted, soft, calm, beautiful, simple, friendly, or alternately, new, intelligent and acknowledged”. Furthermore, Freyer presents the following table, demonstrative of the evolution of tourism from the 1950´s to the present, where the priorities of new economical and social contexts and the environmental demands that started in the 1970´s are shown:

Development of sustainable tourism

must be ecological should be social ought to be economical Future Past (Freyer, 2009)26

4-Heritage and Heritage Tourism

The tourist brand referred by Caldwell and Freire(2004) covers , in the case of the Tyrol, a great component of cultural heritage and heritage tourism. According to Timothy e Boyd (2003),

Heritage can be classified as tangible immovable resources (e.g. buildings, rivers, natural areas); tangible movable resources (e.g. objects in museums, documents in archives); or intangibles such as values, customs, ceremonies, lifestyles, and including experiences such as festivals, arts and cultural events.

As is the case of Tyrol we have the landscape of the Alps, the museums, the customs and the cultural events among other attractions. The numerous events such as parades, festivals, open-air theatre, religious commemorations, anniversaries and homages promoted by the Tyrolean Schützen, constitute a great touristic attraction and give examples of the traditions of the Tyrolean people. Another relevant example of heritage tourism was the establishment of the Andreas Hofer Museum, near Innsbruck, renewed for the 2009 commemorations, and of another one to be opened in the Summer of 2011, also dedicated to Andreas Hofer. He continues living as a hero, symbol and cult. As Bruckmüller considers,

. (…)A special challenge for the identity of the individual and the group arises with the formation of extensive power structures, empires, and advanced civilizations. In these processes special symbols must be found for the young and new social unity

26 My translation from the German

10 (…).(Bruckmüller, 2003)

Hofer as a hero of his time, symbol of the unity of a region that was often attacked and annexed. Johler, apud Centlivres, Fabre and Zonabend (1998) complements the previous quote, when referring to Hofer, he states:

(…) Regions possess in fact autonomous heroic cults, which reflect a construction of history partly independent of the one that is officially retained. We do not find there dynastic heroes imposed from above, but “popular heroes”, coming from the peasant milieu (…). Their most popular representative is undoubtedly Andreas Hofer.(…) His ::::::: , that from a unloved rebel creates a patriotic martyr and an “hero of the people” shows the regional fabrication of a hero(…) (Johler, 1998:216)27

The folk hero Andreas Hofer finds his legitimacy in his original background. Despite much criticism and attempts to associate negative issues to his legacy, he is the symbol of those who believe him and only wish he is granted a space, be it in History or in people´s hearts. Hofer is also part of a meritocracy that allows lower-class origins to reach the top, in this case a region and a nation.

4. The Passeier Museum- Andreas Hofer

As we enter the Passeier Museum the following set of questions is made to enter our minds: -Who was Andreas Hofer? -Was he a vigorous hero or a drunkard host and horse dealer? -A gifted cominch28 or an overcharged partisan chief? -A superman or a simple man with beard and paunch? -A gamesman or an accidental tool in history? These questions are approached in the 20-minute film about Andreas Hofer and his time. The film tries to illustrate the various facets of the man, leaving the conclusions to the viewer. For, and according to Heaney,

“To an imaginative person, an inherited object like a garden seat is not just an object, an antique, an item on an inventory; rather it becomes a point of entry into a common emotional ground of memory and belonging. It can transmit the climate of a lost world and keep alive in us a domestic intimacy with realities that otherwise might have vanished. The more we are surrounded by such objects and are attentive to them, the more richly and connectedly we dwell in our own lives.”(Seamus Heaney, 1993)

27 My translation from the French 28 Short for Commander-in-Chief

11

In the Andreas-Hofer-room, itself, the former stable, where he fed his horses 200 years ago, we can take a look at his personal belongings: his clothes, his rosary, the silver ring, the spurs and a number of his other personal effects. On view are also written and illustrated historical documents, weapons and flags as well as contemporary commercial art and kitsch objects regarding this exceptional personality. Halbwachs states that,

(…) recognizing is having the feeling of having had present a person or an image that we have seen, without knowing in which circumstances. When this idea aggregates to that feeling, the memory or souvenir becomes acknowledged and localized (…) besides, localization puts the intellectual activity of the spirit into play, as we discover the place of an object in the time, it requires an effort of reflection. In its acknowledgment, a feeling of familiarity would automatically operate, be it a language we speak and the déjà-vu feeling, that arises when an image, an object or a picture that are not ideas, do not demand any (exercise) of reflection (Halbwachs: 2004: 139)

The Passeier Museum has taken form at the former farmstead of the Tyrolean freedom- fighter Andreas Hofer (1767–1810) in the village of St. Leonhard in the Passeier valley in the South Tyrol A documentary film regarding the life and the achievements of Andreas Hofer and his comrades respective to the Tyrolean insurrection of 1809 against the Napoleonic and Bavarian invaders as well as many original show-pieces are at the heart of the exhibition "Heroes & Hofer" in the former stable of the outhouse of the farm. In the barn above there is a fine ethnographic collection of show-pieces documenting local costumes, furniture, art, popular arts and creeds, healing practices, customs, agricultural life, transport, crafts and the life of various local personages. An audio-studio presents examples of the music, the legends, the popular tales and the literature of the valley. The open-air area offers a stroll through various rebuilt original buildings of the 16th to the 19th century, through a typically furnished Passeier farmstead of late 18th century, a visit to the chapel of the Sacred Heart (1899) and the small church of the Sacred Sepulchre (1691).

4.1. The “Helden & Hofer” (Heroes & Hofer) permanent exhibition- A new look at Andreas Hofer.

For the commemorative year of 2009, the Passeier Museum is currently putting together the new permanent exhibition called “Helden & Hofer” (“Heroes & Hofer”). The exhibition replaces the previous Andreas Hofer area and covers a total of 500 m2, mostly in a specially constructed underground centre. “Heroes & Hofer” is intended to serve as a permanent attraction for both locals and visitors long beyond the year in question(AnnoNeun) . The creators, under the leadership of author Josef Rohrer (based on the research of a number of historians) have permitted themselves a new interpretation of Andreas Hofer and the rebellion of 1809. The exhibition first depicts the events of 200 years ago from

12 an unusual point of view: the perspective constantly changes between that of the Tyroleans and the outside view of Tyrol as it existed in Hofer’s time. The new exhibition also analyses the issue of hero worship, using the story of Andreas Hofer. Setting aside familiar Tyrolean patriotism, it addresses the question of why each era and each society needs heroes. The museum tour is dynamic and takes modern viewing habits into account. It makes use of changing perspectives, films and sounds.

4.2. Heroes and Hofer-Museum description Ethnography

The traditions, lifestyle and practises of old could be found in the Passeirer valley roughly until the late fifties: an alpine rural economy built on many hardships, since the steep and poor fields required enduring work and attention. Around 1960 the situation of the people changed considerably: roads were built, electricity and other commodities were supplied, machinery, work places in trades and the developing tourism changed the face of the valley radically: the “old” way of life changed, leaving behind traditional techniques, types of construction and long-standing habits. The life-style changed, old relics became antiques or simply vanished. What in part was left (many “objects” coming also from the former Museum St. Martin) were transferred to the Museum Passeier and are testimony without nostalgic palliation of the “old” Passeier valley.

4.3.Open-air A realistic presentation of the way of life is best possible in an open-air-situation showing in this case an original farm-building of old, reconstructed here, with all these features; the main features are wood as primary building material worked in the traditional manner, low ceilings to keep in warmth, small windows for the same reason as well as the sounds and smells of such a construction. It’s a journey “retro” into a time not long gone. The building in fact is a typical example of the local style and is situated on a slope between the barn of Sandhof and the chapels. As was common the building has own smithy, a water-powered mill, a corn depot, a bread oven, living quarters as well as stables, giving an excellent example of set and setting of the rural economy of people living in a simple but self-sufficient manner.

5. Andreas Hofer Beer- labelling the myth

If his contemporaries are to be trusted, then Tirol’s most popular hero was not exactly averse to the idea of drinking. A fact that should not really surprise : as owner of the “Sandhof” (Passeir/South Tirol) drinking alcohol was second nature to him. Located along one of the busiest transit routes, the Sandhof was a favourite way-station and refreshment stop for traders and wagoners – the only worthwhile customers at that time. One mustn’t forget that the locals typically didn’t dine out back then – eating was done at home! In those days inns still served as centres of public life drinking and alcohol played an important role in the animated atmosphere of an inn. Wine, schnapps and beer were the most popular beverages of the time – in this order. It was only in the 19th century that beer became the dominant staple among Tyroleans.

13 Although it is likely that Vater Hofer (“Father Hofer”) had a preference for beer over wine, a “Hofer Beer” makes sense given his occupation as innkeeper. The beer is brewed by Stiegl and features an arty label depicting Hofer. The labels are the result of a competition staged in cooperation with the Advertising & Design College at WIFI Innsbruck. The three winning labels range from traditional to modern and jazzy, and add a special touch to the bottles. The special edition is only available during the 200th anniversary of the Bergisel Freedom Battle and only in Tirol. Although the wine-drinking Hofer might have never dreamed of a beer being named after him the seasoned innkeeper would have certainly loved the idea!

6. (Post-)Modernizing Andreas Hofer Besides beer many other products have emerged and are commercialized under the brand name Andreas Hofer- souvenirs, stamps, postcards, clothing. Children´s books, comics and puzzles and games on Andreas Hofer. A mail-art contest promoted by a German blogger. A myriad of publications, many of them academic, many of them popular. And last but not least, video-clips were to be found in Youtube.com, in 2010, “starring” an Andreas Hofer ordering Big Macs at a local McDonald´s. Alexander Zingerle (2009), signed an article with a title in English: “ Well, well, Hofer is still alive”29

29 In Magazine 2009:44

14 Bibliography

Boyer, Marc, Viallon, Philippe, 1994, La Communication Touristique, Que sais-je?, Paris, Presses Universitaires de France

Bruckmüller, Ernst (2003), The Austrian Nation-cultural conscious and socio-political processes, California, Ariadne Press

Buhalis, Dimitrios (2000), Marketing the Competitive Destination of the Future, Tourism Management, 21(1)

Burkia, Christian (2004) Gastronomie als ein Spiegelbild der Authentizität einer touristischen Region am Beispiel Tirol, Hamburg, Diplomica Verlag

Caldwell Nial, Freire, João R.(2004) , The difference between branding a country, a region and a city-applying the brand box model, Brand Manegement,12(1),50-61

Candau, Joel (2001), Memoria e Identidad. Buenos Aires: Ediciones Del Sol.

Centlivres, Pierre, Fabre, Daniel, Zonabend, Françoise (1998), La Fabrique des Héros, Collection Ethnologie de la France, Paris, Cahier 12, éditions de la Maison des sciences de l´homme

Connerton, Paul (1999), How Societies Remember, (Themes in the Social Sciences), Cambridge, Cambridge University Press

______,_____(1999), Como as sociedades recordam. Oeiras, Celta Editora.

Freyer, Walter (2009, 9te. Ausgabe)),Tourismus: Einführung in die Fremdenverkehrsökonomie, München/ Wien, Oldenbourg Verlag

Grander, Peter (2010) Nachhaltiger Tourismusentwicklung in Tirol im Hinblick auf kulturelle Identität und Gastfreundschaft, Germany, Grin Verlag

Halbwachs, Maurice (2004), Los marcos sociales de la memoria, Barcelona, Antropos Editorial

Heaney, Seamus, (1993) apud Bell, J. “Making Rural Histories”, in Kavanagh, G. (1996) Making Histories in Museums. London: Leicester University Press

Klapp, Orin E., The Journal of American Folklore, (1949:17-25) Vol. 62, No.243 (Jan- Mar., American Folklore Society Pub.

Lewis, Jeff, (2008, 2nd edition), Cultural Studies, Los Angeles, Sage Publications

Moosman, Elisabeth, Heimat, Sehnsucht nach Identität, Ästethik und Kommunikation, Berlin, 1980

15 Peterlini, Hans Karl (2010), “Heimat”- Homeland between life world and defence psychosis, Procedia Social and Behavioral Sciences 5 (2010) 59-68, in www.sciencedirect.com, (28.03.2011)

Sévillia, Jean, (2010, 2éme édition), Le Chouan du Tyrol, Paris, Perrin

Sommerkatalog 2010, Tourismusverein Passeiertal, Passeier

The New York Times, October 2, 1898, New York

Timothy, Dallen J., Boyd, Stephen W.,(2003) Heritage Tourism, London, Prentice Hall

Scott, Walter, Life of Napoleon, Philadelphia, 1839

Zinganel, Michael, 2005, Tourismus Kultur Theorie, Kurswechsel 2/2005: 39-47

Webliography www.europa-union-tirol.info/archiv/vortrag-piock.pdf (17.2.2011) http://ebookbrowse.com/pdf-files-aristotle-poetics-pdf-d57072905 (28.2.2011) http://dailysirwalter.blogspot.com/2011/02/tyrolean-innkeeper.html (25.3.2011) http://books.google.pt/books/download/The_life_of_Napoleon.pdf?id=wXFAAAAAY AAJ&hl=pt- PT&capid=AFLRE72RUqEzeECnIx62Y7ny0ekIFQ0hYpA6cpqhbwgaFO4fyN4cfJ4CF 10Gw_9S1OtKU3lXmNLnG9tsDBnirvOqzPVGsDBrkQ&continue=http://books.googl e.pt/books/download/The_life_of_Napoleon.pdf%3Fid%3DwXFAAAAAYAAJ%26out put%3Dpdf%26hl%3Dpt-PT (25.3.2011) http://query.nytimes.com/mem/archive- free/pdf?res=F70714FA3F5C11738DDDAB0894D8415B8885F0D3 (23.3.2011) http://revistas.ulusofona.pt/index.php/cadernosociomuseologia/article/viewFile/432/336 (26.3.2011) http://www.youtube.com/watch?v=7p5-eboJGGk (Stuart Hall-Key concepts) (12.11.2010) http://andreas-hofer.blogspot.com/ (03.10.2010)

16

17