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diglottic. This bilingualism does not refer to the relationship between the literary German,
Hochdeutsch taught in schools and the Swabian dialect – an enclave created by the unification
of settlement dialects which has not been standardized on the regional level – but to the
relationship between Swabian and Hungarian languages. For the Germans in Hungary,
Hungarian is the literary language, the Hochsprache. Leaving the original mono-lingual status
behind, the first and second generations became bilingual with a dominant native language;
the second generation is characterized both by a native language dominated bilingualism and
a second language dominated bilingualism; and the third generation is characterized by a
second language dominated bilingualism which has become a new monolingualism. In terms
of language identity, Dunabogdány is the most assimilated. In Dunabogdány the exchange of
the native language was significant already within the second generation. Native language use
is quite frequent in Véménd and Csolnok. The language exchange in Véménd and Csolnok
happened much later and only in the third generation, although members of the third
generation also declared Hungarian as their exclusive native language. The demand for
relearning Swabian is very strong in Véménd unlike in Csolnok and Dunabogdány.
Because of the language assimilation, the basis of ethnic identity preservation shifted to
nurturing cultural traditions. In Dunabogdány, religious holidays play an important role sideby-side
with cultural celebrations. Identity preservation in Csolnok and Véménd comprises
performances of cultural groups and cultural programs and has left the arena of everyday life.
The musicians of Dunabogdány mostly perform in their own village, while the nationally
known orchestras and choirs of Véménd and Csolnok have performances everywhere.
With regards to the cognitive dimension of human existence, the double identity is present in
all the three settlements. National consciousness is one dimension that belongs here which
does not include the sense of belonging to the German nation but in the affective dimension it
generates positive sentiments towards the Germans. This tendency is the strongest in Véménd
– which is a village of peripheral location – while the tendency is weaker in Csolnok and
Dunabogdány which are nearer to the center of the country. In the south, the ethnic identity
was less effected by assimilation, yet young people who commute weekly and live in Pécs
during the week feel that the ethnic culture and identity are in extreme peril. In order to
strengthen the culture and identity, one’s origin has received a heavily emphasized
significance along with local cultural resources.
According to the census data, only one third of the population is Swabian in Csolnok but
control examinations showed almost 80%. The German culture is less endangered here and
the German origin is obvious, therefore, it does not need to be specifically emphasized. In this
safe emotional environment embracing the Hungarian self does not cause any distress. In
Dunabogdány, where the fewest people declared themselves Swabian, the ethnic life is very
lively. The ethnic culture is the least folklorized in this village and this cultural security is the
basis for accepting the Hungarian national identity.
Therefore, where the threads of ethnic identity have weakened, concentrated forces should
focus on this area which, however, goes against the Hungarian identity. When the ethnic
identity is on solid ground and the ethnic subjects do not feel endangered, confronting and
accepting the statement „I am Hungarian” does not cause a problem. Hungarian citizenship
for the Swabians does not involve the disappearance of cultural and/or origin differences and
neither does it involves a conflict between citizenship and nationality if the ethnic emotional
security is present. The legitimacy of being a member of a nation is assured by citizenship.
Citizenship and homeland fill the gap and provide venues of integration through a different
cultural medium, of emotional identification, and, eventually, of assimilation.
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