A Brotherhood of Soldiers? Concepts of Comradeship 1914–1938

Whether we watch movies, read novels, play video games, look at paintings, or listen to podcasts about the First World War, we encounter expressions of what we consider to be the comradeship of the trenches. The idea of the soldiers holding fast together through all hardships, living together, and loving each other like brothers, even dying for one another, has become a central part of the collective memory of the ‘Great War’.1 The social relationship we are shown in these media representations is most often that of best friends. By defining the relationship between soldiers in this way, media productions are creating relatability for non-military users as well as avoiding the rather less clearly defined term ‘comradeship’. The most recent example of this is the film 1917 directed by Sam Mendes, which tells the story of the First World War through the eyes of two soldier friends on a special mission. What it does not show is the daily lives the soldiers had to lead with those they did not consider to be their friends, for whom they did not feel sympathy, or were just not emotionally close to. Those people they called ‘comrades’ and this relationship is almost entirely absent from cultural representations of the war. Media productions therefore replace the social relationship of comradeship with the concept of friendship in our cultural memory of the Great War because they only show one kind of relationship at the front.

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  1. See Aleida Assmann, Der lange Schatten der Vergangenheit (Munich, 2006), 23–6; available in English as Shadows of Trauma: Memory and the Politics of Postwar Identity, trans. Sarah Clift (New York, 2016). []

Recording the Dead in Early Modern London and Munich

Recording the names of the dead has a long tradition in human societies.1 Lists of the dead come in many different forms: as a call to remember the dead, as a reminder of some kind of sacrifice or traumatic event, or as a means to keep track of mortality patterns. In antiquity, we find early examples of lists of those who died in battle, while in the Middle Ages monastic necrologues recorded when a monk or nun died. In both of these cases, however, only the deaths of a select number of individuals were recorded. It is not until the sixteenth century that, at least in Western contexts, more detailed records allow us to gain a better understanding of who died when, and sometimes also where their bodies were buried.2

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  1. The third part (363–488) of Thomas W. Laqueur, The Work of the Dead: A Cultural History of Mortal Remains (Princeton, 2015) is devoted to the ‘Names of the Dead’. []
  2. On these longer-term developments, see Philip Booth und Elizabeth Tingle (eds.), A Companion to Death, Burial, and Remembrance in Late Medieval and Early Modern Europe, c.1300–1700 (Leiden, 2021); Thea Tomaini (ed.), Dealing with The Dead: Mortality and Community in Medieval and Early Modern Europe (Leiden, 2018). []
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