This blog post originally appeared on Clio and Me (now closed) on on this date.
Yesterday I asked how I could integrate the consumption history I’m learning into my teaching, and I pointed to a couple examples where it’s already there. But I missed a glaringly obvious one: the Great War.
Consumption is a vital part of the story in Gerald Feldman’s classic Army, Industry, and Labor in Germany, 1914—1918 (1966), insofar as the purchasing power of labor was inextricably linked to Germany’s social and political stability and, therefore, the country’s ability to produce sufficient armaments to continue fighting. The point is more accessible in Roger Chickering, Imperial Germany and the Great War, 1914—1918 (1998 and 2004), which I have used in a course on the Great War and will use again next fall in one on modern Germany. There is also Belinda Davis, Home Fires Burning: Food, Politics, and Everyday Life in World War I Berlin (2000), which I will be using in a graduate course on war and society this summer.
I also usually bring up a much earlier aspect of consumption history when I address the Enlightenment and the public sphere: coffee houses. To make this point, there is a delightful reading from before the Enlightenment on the Internet Modern History Sourcebook: “The First English Coffee-Houses, c. 1670—1675.”
Of course, none of this is informed by a specific historiography of consumption history, but it does point out how this topic is already in my teaching. But there’s a difference between including a topic and addressing it systematically. To think about war and society in Europe, I can at least draw on the periodizing nomenclature of cabinet war, people’s war, and total war to help describe the level of societal involvement in interstate conflicts over the past few centuries (Stig Förster et al.). If such language and periodization exists for understanding consumption history, I have not yet learned it.
Perhaps the main point is to recognize modern consumer societies as having a history in the first place, instead of taking them as a direct reflection of human nature and, hence, rendering them ahistorical, as too often happens in simplistic political rhetoric that opposes capitalism and communism—rhetoric that invariably finds its way into student spoken and written comments. I sometimes try to do this with economic thought in the early modern period, but historicizing capitalism should be a central historiographical problem for the modern era, too.