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ZEEB ROAD, ANN ARBOR, Ml 48106 18 BEDFORD ROW, LONDON WC1R 4EJ, ENGLAND 8008663 TRICE, CECIL W. AMERICA AND WEIMAR CULTURE, 1919-1933 The University of Oklahoma Ph.D. 1979 University Microfiims International3% X. R oat A m Arbor, MI 48106 18 Bedford Row. LoodonW4EI.Eagüad ClR Copyright 1980 by TRICE, CECIL W. All Rights Reserved THE UNIVERSITY OF OKLAHOMA GRADUATE COLLEGE AMERICA AND WEIMAR CULTURE, 1919-1933 A DISSERTATION SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY BY CECIL W. TRICE Norman, Oklahoma 1979 AMERICA AND WEIMAR CULTURE, 1919-1933 APPROVED BY T DISSERTATION COMMITTEE TABLE OF CONENTS Page PREFACE............................ iv ACKNOWLEDGMENTS.................... xiii ABSTRACT............ xv Chapter I . CULTURAL AND ARTISTIC PERSPECTIVES................. 1 II. THE AMERICAN REACTION TO GERMAN PAINTING AMD ARCHITECTURE................. 60 III. AMERICA AND THE GERMAN MUSICAL TRADITION............ 121 IV. AMERICAN AND GERMAN STAGECRAFT................... 177 V. CINErm; THE BUSINESS OF ART....................... 235 VI. AN ERA REMEMBERED............ 294 BIBLIOGRAPHICAL ESSAY.............. 300 111 AMERICA AND WEIMAR CULTURE, 1919-1933 PREFACE The Weimar Republic has a unique position in history. Coming after Kaiser Wilhelm II and before Adolf Hitler, it was Germany's first experiment in democracy. It has been and still is an intriguing subject for historians who seek to explain the rise of the Nazis and the failure of repre sentative government in Germany. In recent years, the cul tural life of the Weimar Republic has received almost as much attention as its politics. Writers have emphasized the new or modern elements evident in Weimar culture. The very use of the terms indicate that something sets it apart from traditional German culture. Historian Walter Laqueur argues that it was "the first truly modern culture." There is a tendency to see German politics in the light of the rise of Hitler, and to view Weimar culture as an expression of modern times. But did American observers in the twenties perceive German culture in the same way? I wondered if American critics and artists were as interested in Weimar culture as present day scholars are. German cultural influences were strong in America before the Great War and became stronger IV afterwards. A number of authors have suggested the richness and variety of German and American artistic interchange, but no attempt has been made to present an overview from the American perspective. I decided to concentrate on Amer ican attitudes toward Weimar's art, architecture, music, drama, and cinema. In stressing this side of the cultural relationship, one cannot entirely ignore American influences in Germany. George Grosz and Bertolt Brecht were attracted to American subjects; German architects were aware of the work of Frank Lloyd Wright, and director F. W. Murnau was familiar with the films of Griffth and Chaplin. This affected the way Americans looked at Weimar culture. My goal is not, however, to offer a rigid dichotomy of how the two cultures influenced one another. The scale is tipped in favor of American evaluations of German accomplishments and what those accomplishments meant to artists, critics, and their public. Ironically for Weimar’s modernists, most Americans were interested in their work more for the traditions they said they rejected than for the new art they created. In 1929, Isaac MarcOSSon summarized majority opinion when he wrote "The New Germany" for the Saturday Evening Post. His article evaluated the achievements of the Republic in its first decade and concluded "Deep down the German character has never undergone a change. Those qualities of obedience and discipline have simply reasserted themselves since 19181 under a different and more elastic regime, to make the new Germany a study in striking contrasts." The contrasts were particularly striking in the arts. Walter Gropius called for a new architecture, new materials, and modern principles, and then organized the Bauhaus like a guild. Arnold Schoenberg wrote music for modern ears but did so within the framework of the German musical heritage. Weimar culture that was sometimes considered shockingly modern had its spiritual roots in tradition. The traditionalist-modernist debate was not new to the twenties. The intellectual gap between the two schools of thought has been a feature of most historical eras, but it seemed to widen greatly in the first two generations of the twentieth century. In art as in other fields, traditionalists sought continuity in attitudes and institutions. They believed that culture must evolve in an orderly fashion through the process of organic change. Most did not believe that change was inherently bad. While they might disagree on individual points, they retained a reverence for some aspect of the past and identified modernism as a common enemy. If a New York critic and his Berlin counterpart agreed that atonalism was clearly outside the western musical heritage, their shared opinion acted as a powerful intellectual bond. The traditionalist held that history was their most powerful ally, and they used existing institutions as bulwarks VI against the radical theories of the modernists. Modernists proclaimed that the old order was dead. They challenged most of the assumptions of the tradition alists. New art forms, they argued, must replace the worn out formulas of the past. They used abstraction and com binations of art forms to get at "the inner meaning of life." Although some nasty conflicts occurred between groups of modernists, conservative institutions remained their basic foe. In their attempt to redefine the essence of the arts, they founded a seemingly endless number of schools. Cubism, Expressionism, Dadaism, atonalism, and new objectivism were efforts to create an art that would reflect "current realities" and transport their exponents into the pantheon of the arts. Much was rhetoric and many modernists circum spectly conceded that they too found inspiration in earlier art forms. But their interpretations were so different from those of the traditionalists that the two groups seldom occupied the same intellectual ground. Rarely were Americans either wholly tied to the past or attached to modernism, but fundamental values changed almost imperceptibly during the twenties. This did not mean that modern artistic theories had no effect on the artistic community or the public. As communication tech nology became more sophisticated, the public was exposed to more cultural experiences than ever before, both modern and traditional. Most modern art forms failed, however, to Vll make much of an impression on the masses. Their contact with modernism was broadly cultural (jazz, automobiles, radios) rather than formally artistic (abstract art, atonal music. Expressionism). Modern artists failed to overcome the common man's attachment to familiar representational art forms. Contemporary Americans listened to jazz but liked Gershwin better than Hindemith, In Germany, play wrights and composers were subsidized and received per formance opportunities. Americans usually did not have this luxury, an outlet they most surely desired. Many modernists in both countries groused about indifferent success and the resistance of the cultural establishment. They predicted that future generations would recognize their work. In so doing, they revealed their attachment to an old way of thinking. They had many of the traditional goals (if not modes of expression) and were loath to admit that they too desired critical approval. Many Americans

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