Those who opposed Communist rule in East Germany often did so because Communism in practice strongly reminded them of the fascism they had experienced in the Third Reich. The new East German regime was also one that attempted total control of people's lives; therefore it became natural to describe it as totalitär. Most sensitive to the similarities between the old and new regimes were university students. They displayed stronger direct opposition to the Socialist Unity Party of Germany (SED) in the years from 1946–1949 than any other social group. This is reflected in the political battles that were fought in universities during these years, leading to SED election failures in the elections of the postwar years: 1946/47 and late 1947. The latter were the last freely contested elections in East Germany until 1989. It is also reflected in the disproportionate number of students arrested by Soviet and East German authorities in the early postwar years.

On 26 October 1858 I attended the swearing in of the country's leader, just as I did on 6 February 1850. In 1850, I attended as a deputy of the lower house and rebellious councillor third class; now I took part as a loyal councillor first class and even a possible ministerial candidate. This time the act had something uncommonly captivating. The prince spoke plainly but with a dignified voice and conveyed to the world the feeling that such an oath was truly not meaningless, that the Constitution had finally attained its true confirmation, and that we further stand on firm ground—as if the confusions of 1848 had never disturbed the path of legal development started in 1847.

In a pamphlet published in 1932 entitled “Women's Status and Women's Vocation,” the chairwoman of the German Women Teachers' Association, Emmy Beckmann, looked back at how the position of women in German society had developed since the founding of the Weimar Republic. She painted a pessimistic picture:

It is well known how things have developed since the Weimar Constitution came into force. How little it has been possible for women to make their views and their goals count in the machinery of party politics, which quickly srestabilized itself and slipped back into old patterns; how soon the rise of unemployment made women's paid employment come to be viewed merely in terms of competition. At the same time, a new generation of women has grown up, equipped with the education which a previous generation had fought for so hard, and with new rights and freedoms. These young women now see the tasks and lifestyle which await them as an unwanted burden and responsibility, a cold and empty substitute for the fulfillment to be gained from a peaceful home and the close family ties of husband, wife, and child. And, just as among the German people generally over the last ten years the concepts of liberty and the individual personality have faded like waning stars in the firmament of our values while other stars have begun to outshine them, so for these young women the ideal of liberation into a condition of enlightened humanity, which the previous generation followed with such conviction, has faded away.

The purpose of this paper is to bring to our attention the important role of women in wholesale international commerce in eighteenth century northern Germany, using examples from Stralsund as a case study. (Stralsund, a port-city formerly in the Hanse, was at that time the capital of Swedish Pomerania and had a population, including garrison, of some 14,000 around 1800; it was an economic center of regional importance, specializing in the production of malt and the export of grain to Sweden and Western Europe). After sketching a social and economic profile of Stralsund's female merchants ca. 1750–1830, I will discuss the crucial issue of control, i.e., to what extent and how these women were able to operate independently within a political and legal system that favored men. In my conclusion, I suggest that women left, or were forced out of, the wholesale trade around 1850 as a result of political changes and a shift in the meaning of the concept of Bürger, rather than as a result of industrialization or market expansion. Throughout, I consider whether my observations about female merchants in Stralsund have any wider validity by comparing them with research on the commerce of other ports in Northern Europe and in North America.

Advocates for minority rights make stringent demands upon those they defend. The relationship between the persecuted and their defenders is often a minefield of conflicting agendas, made even worse by patronizing attitudes on the one side and wounded pride on the other. One example is the Verein zur Abwehr des Antisemitismus (The Association for Defense Against Antisemitism), founded in Vienna in 1891 to combat the alarming rise of political antisemitism, unmistakable in the stunning electoral successes of the Christian Social Party led by Karl Lueger. Abwehrverein members came from Austria's elite of education and property (Bildung und Besitz): Liberal politicians, large-scale industrialists and merchants, members of the free professions, and artists. Most members were Austro-German liberals, and Liberal Reichsrat deputies sat on its board. Its founder and president was Baron Arthur Gunduccar von Suttner (1850–1902), a writer, and husband of Bertha von Suttner, recipient of the Noble Peace Prize in 1905. My intention is to explore the attitude of the Abwehrverein to Jewry, and to raise the question of whether it served Jewish interests well. But before that, a word or two must be said about the association.

In Christoph Wetzel's 1988 painting, An Everyday Story, the divided canvas proudly depicts women's accomplishments in the German Democratic Republic (Figure 1). On one side, a woman operates a large piece of heavy machinery in a rolling mill, cool and competent behind the enormous mass of metal and gears. On the other side, the same woman helps her two children prepare for school in the morning. In the act of combing her daughter's hair, she looks out directly at the viewer, her expression asking: “And what are you surprised at?” This painting, displayed as part of a 1995 exposition on art commissioned by government agencies in the GDR, graphically displays that government's ideological commitment to women's paid labor, especially in jobs that, in capitalist societies, are often thought to be inappropriate for women.

One consequence of the lively debates in the 1970s and 1980s centering on the concept of a peculiar German path (Sonderweg) to the twentieth century has been a reexamination of the nineteenth-century Bürgertum, the closest Central European counterpart to the French bourgeoisie and the English and American middle and upper middle classes. The study of the educated and propertied urban dwellers who became the core constituents and leading spokesmen of the Bürgertum has flourished, as historians have attempted to identify the consequences for German national development of bourgeois successes and failures.1 Neither an estate (as determined by legal privileges) nor an economic class (as defined by common market position), the nineteenth-century Bürgertum shared at least modest economic security along with overlapping clusters of values, attitudes, and goals and a sense—highly mutable and often ill-defined, to be sure—of who they were. Using moral and behavioral as much as social and economic criteria, a mélange of career and property-owning-groups set itself apart from the aristocracy, the peasantry, urban laborers, and—more belatedly and less clearly—from artisans, tradesmen, and other elements of the Mittelstand and claimed in the process an enhanced social and political role as advocates of a transformed society based upon individual achievement.2

The ignominious and total collapse of the German Democratic Republic (GDR) in 1989/90 revealed all too clearly the disastrous state of the country's economy, especially in comparison to the Federal Republic of Germany (FRG). This fact must not, however, be seen in isolation from another, apparently contradictory one: From the beginning to the end of its existence, the GDR was the shining economic and technological star in the communist firmament in Eastern Europe. GDR electronics and optics were crucial to the Soviet space program and to East-bloc military production, which counted among communism's few technological successes. Its chemical and automobile industries were also well regarded in the Eastern bloc and in many developing countries. The GDR's technological prowess—especially when combined with its favored and very lucrative relationship with the FRG—made for a reasonably high standard of living, not just in relation to other countries in the Soviet bloc, but in relation to other industrialized countries as well.

In 1771 Johann Georg Sulzer, a well-established member of the Prussian Academy of Sciences and Belles-Lettres, published the first volume of his long awaited lexicon A General Theory of the Polite Arts (Allgemeine Theorie der schönen Künste). Although the work sold well, not many critics were convinced of its major tenet that the production and enjoyment of works of art should serve to promote the civic awareness of the citizenry of the modern state. And while Sulzer's influence on the aesthetic theories of Kant and Schiller is generally recognized and he consequently has kept a relatively high profile in histories of aesthetics, his lexicon did not survive the century in which it was written.

Not far from the Brandenburger Tor on Unter den Linden, visitors to the Museum für Deutsche Geschichte (MfDG) entered Berlin's most beautiful Baroque building. Built by Europe's finest architects under the auspices of Prussia's Kings, the Zeughaus once held a collection of the nation's weapons and Prussia's trophies of war. But since its restoration in the 1950s, this eighteenth-century edifice's long sculptured hallways and high-ceilinged rooms housed the Marxist story of the German people's struggle; images of Prussian peasants, Silesian weavers, and hardened revolutionaries were arranged in glass cases, displayed upon walls and surrounded by Socialist banners, Communist papers, and early Protestant texts. Resurrected from the annals of Germany's past, these images were brought together to fashion a German history, to create the foundation for an East German national identity, and to provide legitimization for the Sozialistische Einheitspartei Deutschlands (SED).

At the end of 1918, Harry Graf Kessler, the astute German observer of domestic and international affairs, summarized the essential conflicts that Germany would face in the years following World War I. Considering the demands of the German revolution along with the urgency of economic recovery from the war, Kessler responded to his compatriot, Hermann Graf Keyserling, that “The crucial point is how we are to combine broad social measures without reducing production. If we can solve this problem, we really shall be ahead of the rest of the world. What Kessler perceptively anticipated in the dying days of the last year of the Great War would be Weimar's effort to create a social welfare state predicated on private sector economic recovery and prosperity. Germany after the First World War was the first industrial nation in the twentieth century to broach this agenda, one which would become more familiar and successful following the Second World War.

Horst Fuhrmann's recent survey of medieval hostility toward Germans and their political structures, chiefly the Empire, has a subtitle (Origins of German Imperialism), that might very well be applied to the fate of the historiography of medieval Germany in the English-speaking world from its considerable prominence up to the eve of the First World War to its low point in the aftermath of the second.

United Germany has become more ethnically divers and, to a certain extent, more “multicultural” with a growing minority of immigrants and temporary migrants living within its borders. There are labor migrants from Southern and Eastern Europe with restricted work permits, immigrants coming out of the former “guest worker” population, and ethnic Germants from Eastern Europe as well as various groups of asylum seekers and other refugees.

Germany's interwar Social Democratic movement was anything but the monolithic structure often presented in the literature. Indeed, the standard teleology—which portrays the movement as conservative and petit bourgeois, doing its best to fend off Nazism, but ultimately not up to the task—obscures more than it illuminates. It imposes a top-down frame on the Social Democratic Party (SPD), that characterizes it and its affiliates as an undifferentiated mass, making a nuanced analysis difficult. As is true of most political movements, interwar German Social Democracy presented multiple faces to the world. While its core was a political party that worked to win elections, the SPD also formed the heart of an alternative culture, one that allowed its largely working-class membership to take part in cultural and social functions, as well as in political meetings to express class solidarity.

The days are gone when conferences on GDR studies were limited to a small community of cognoscenti gathered far from the bright lights of public scrutiny. The fall of the Berlin Wall changed this situation drastically. After a brief moment of panic in which the entire field threatened to disappear along with its object of study, the now historical GDR has become an attractive area of research and, with the expansion of scholarly interest, one so broad as to make recently undertaken by the University of Mannheim's program in GDR histry lists no fewer than 759 projects in progress. Although it was never completely apolitical, the field is more contested than ever nowadays. The media have been only too happy to use research results as ammunition in daily political battles. Scholars themselves are still hotly debating who should be authorized to reappraise the history of the GDR, and how they should be doing it. This conflict has long since moved beyond scholarly circles and is being carried out aggressively on the culture pages of the tone of this debate appears no less peculiar than the particular fronts and alliances that have developed around it. In the following essay I shall try to shed some light on the background of this new outbreak of scholarly politics, which is in many ways reminiscent of the Historikerstreit of the 1980s, and then go on to introduce some of the newly founded institutions for the study of GDR history, all of them located in and around Berlin-Brandenburg.