History of Berlin

Before watching this video, the main thing that came to mind when I thought of Berlin was the Berlin Wall, but I realized while watching the documentary that my knowledge of the Berlin Wall merely scratched the surface.  Therefore, I really enjoyed getting to learn more about the reasoning behind the existence of the wall.  The Berlin Wall began on “Barbed Wire Sunday” as merely a barbed wire fence separating Communist East Berlin from Capitalist West Berlin (Part 6: 2:12).  East Germany wanted the Berlin Wall to be built in order to prevent refugees from escaping to the West (Part 4: 6:30).  The barbed wire was followed by a physical wall built that separated East and West Berlin.  Unfortunately, in certain places, the wall cut right between communities and neighborhoods, in some cases separating families and lovers, something referred to in the video as “a psychological catastrophe” (Part 6: 2:57-3:01; Part 11: 8:31).   Some people from East Berlin went so far as to jump out of their windows in an attempt to get to West Berlin (Part 11: 0:40). 

Pictured above is Frieda Schulze, a woman who was held back by East Berlin police while trying to jump into West Berlin (Part 11: 0:49) (1). 

However, everyone in East Berlin did not want to go to West Berlin.  In fact, West Berlin was completely surrounded by the Berlin Wall (Part 11:9:11-9:15).  Therefore, West Berliners were “voluntary prisoners in their own city” (Part 11: 9:20). Additionally, although they lived under communism, East Berlin had a newly built Palace of the Republic, which had "wedge[d] in the hearts of East Berliners" (Part 6: 6:10-6:13).  The Palace of the Republic in East Berlin served not only as a Parliamentary seat but also an "open house" for East Berlin citizens (Part 6: 5:48).  There, they were able to enjoy social gatherings and live music (Part 6: 5:50-6:02). The Berlin Wall eventually came down in 1989, and overall, citizens rejoiced (Part 13: 1:23).

Pictured above is a map of Berlin and the Berlin Wall in 1961.  Clearly, West Berlin is contained entirely within the Berlin Wall (2).

The second topic I found very interesting was the relationship between Berlin and Jewish people.  I was completely shocked to learn that Jews had actually sought out Berlin because of the promise of religious freedom in 1685, a promise that was made in an attempt to bring more people to the city of Berlin (Part 9: 0:52-1:43).  While Jews initially had a fairly good relationship with Berlin despite the fact that they had to pay higher taxes (Part 9: 2:03-2:07), when Hitler took power, Jews were targeted, many were killed, and their schools as well as their synagogues were destroyed (Part 9: 5:01-5:22).  I also found it surprising yet incredibly profound that not all Jews wanted to leave Berlin, even though many were being targeted and killed.  I had always assumed that Jewish people did not leave because they did not have the means to, and while that probably played a huge role, in hearing from the Jewish man in the video, it was evident that he did not want to leave. As he put it simply yet beautifully “This [Berlin] is my home” (Part 9: 10:00).  Rather than citing reasons why he did not leave, he seemed to suggest that for him, leaving was never an option.

Pictured above is Moses Mendelssohn, a philosopher respected who fought for the equality of Jews and had a Jewish school named after him that was destroyed by the Nazi party (3).

The final topic that interested me and also made me even more excited for our trip was the high importance that Berliners place on architecture.  Throughout the video, it was clear that architecture represented bigger ideas than merely just structures. The architecture and what was in the building seemed to represent certain ideas and power. Architecture seemed to really go hand in hand with the ideals of the time.  For instance, as Germany became one of the world's greatest innovators, the modernism movement was born (Part 7: 6:45).  However, when Hitler rose to power, the Nazi Party deemed modernism “Cosmopolitan rubbish,” and since the Nazi party was in power, that brought the modernism movement to an end (Part 7: 8:50-8:55). 

It was also immensely clear that architecture was closely tied in to power and politics.  "The destruction of old buildings...became a creative and political act" (Part 5: 10:34)  One of the most interesting examples of how politics affected architecture was the tearing down of the Schloss Castle by East Berlin since the communist leaders thought it represented "the wrong kind of history" (Part 6: 0:16).  East Berlin decided to replace the Schloss in 1973 with The Palace of the Republic, a Parliament building and "open house" for the people of East Berlin (Part 6: 5:35-5:52).  Although those in the West were upset by the change, East Berliners overall seemed to really enjoy the space. 

Architecture was also used to convey power.  For instance, East and West Berlin competed with one another with architecture that "responded to the wall" (Part 6: 3:29).  A police headquarters was built right next to the wall on the side of West Berlin, and in response, East Berlin built four apartment buildings that overcast the police headquarters (Part 6: 3:44-4:16). Perhaps the greatest achievement of the "competition" was the TV tower built in East Germany that became an icon of the city, and was able to be seen from over the wall (Part 6: 4:30).  In addition to the battle for power between East and West Berlin, Hitler also tried to use architecture to gain power. Though they were never realized, he had plans drawn up by his architect of a capital Germania which was meant to be so huge that it would “dwarf everything in it and around it" (Part 7: 10:55).  I am excited to learn more about architecture on our trip and how it was used both to convey messages and as a symbol of power.

Pictured above are the plans created by Hitler's architect, Speer, for his capital of Germania (4).

Word Count: 855

Image sources:

(1) http://www.berliner-mauer-gedenkstaette.de/en/uploads/historischer_ort_bilder/histort_flucht_f_schulze_ullstein_0101.jpg

(2) http://image.slidesharecdn.com/day1pp-100218122352-phpapp01/95/berlin-wall-15-728.jpg?cb=1266495887

(3) http://www.jewishvirtuallibrary.org/jsource/biography/Mendelssohn.html

(4) http://www.strangehistory.net/blog/wp-content/uploads/2013/03/germania-hitler%C3%ACs-capital.jpg

Martin Luther: A True Revolutionary

While on the surface Martin Luther seems to be primarily a religious revolutionary, he was also a cultural and political revolutionary.  Considering the dynamics in Europe in Luther’s time, it would have been next to impossible to impact religion without also impacting politics and culture since the church was involved in almost every aspect of life.  Luther was a revolutionary because first and foremost he was willing to question the church's teachings and decided to go to the source itself—The Bible (23:52-23:57).  When he decided that the Church was misrepresenting the path to salvation, he expressed his disdain with the Catholic Church and the Pope via 95 Theses (0:33-0:35), and he refused to back down despite condemnation and eventually excommunication from the church by Pope Leo X (26:11).

Pictured above is an excerpt from 95 Theses, Luther's attack on the Catholic Church and the Pope (epchurch.net).

One major way that Luther proved himself to be a cultural revolutionary was that he was the “first propagandist” (10:51-10:52).  Not only was he very clever to use the printing press to spread his message, but he was also smart in the delivery of his message because he knew how to reach out to a wide variety of people (10:10).  For instance, he found a way to get his point across to those who could not read by including woodcuts with his texts (21:00-21:10). He also got his point across to German nobility by questioning the use of the money Germany was giving to the Holy Roman Empire and suggesting that it may be funding little more than a lavish lifestyle for the pope (12:47-13:22). 

Pictured above is one of Luther's woodcuts comparing Christ to the Antichrist, who at the time Luther considered to be the Pope (pbs.org).

Once his movement had gained momentum, Luther was invited by Charles V to present his case at Diet of Worms, where Luther was encouraged by the pope's ambassador to take back his statements against the church (17:37-17:44; 33:26-33:30).  He refused, and Frederick the Wise who had been of great support to Luther throughout his journey, hid Luther in Wartburg Castle in order to protect him from the possibility of arrest (38:01-38:25).  While Luther was there, his movement continued to gain momentum, but when Luther returned to Wittenburg, he did not agree with many of the actions that were inspired by his work (44:40).

Pictured above is Wartburg Castle, where Martin Luther spent many years after the Diet of Worms (dw.com).  I am very excited to visit Wartburg Castle on our trip!

While Luther was focused on a religious reformation and urged people to stop the social revolution to focus on their salvation, he could not stop the storm he had created (45:15-45:22).  Although his original intention was to reform the religious sector, it was the political and cultural reforms that came from his movement that solidified him as such an integral part of the history of Germany and of the world.  Ultimately, Luther inspired Germans and other nations to create a series of political reforms that had to do with separating the church from state in several realms such as education, welfare, and social discipline (43:25-43:35).

Luther was so important to German-speaking lands specifically because before his reforms “Germany was a patchwork of tiny provinces,” which although governed by their own rulers, all fell under the umbrella of the Holy Roman Empire (12:01-12:13).  Germany was forced to pay Rome, something that Luther considered a “financial drain” (12:45).  As long as the church was the ultimate authority, it is hard to imagine that Germany would have been able to become an independent nation. Additionally, Luther translated the Bible into German so that it was more accessible to common people (40:22-40:30).  Overall, Luther was an incredibly brave revolutionary and played a crucial role in the history of Germany.

Word Count: 621

Photo Sources:

(2016). “Rooted in History.” Retrieved from http://epchurch.net/rooted-in-history/.

DW Staff. (2005, September 3). . “Wartburg Castle: Immersed in History.” Retrieved from http://www.dw.com/en/wartburg-castle-immersed-in-history/a-1511760.

Edwards Jr., Mark. (2016). “Martin Luther.” Retrieved from http://www.pbs.org/wgbh/pages/frontline/shows/apocalypse/explanation/martinluther.html

"Germania" and Its Effect on German Nationality

I found Chapters 1 and 2 of Hagen Schulze’s book to be very interesting, and I enjoyed getting to learn about the origins of Germany and its long road to developing a national identity of its own.  What I found most interesting about Chapter 2 was that the tipping point that led to the beginning of a national identity for Germany was based on a text called Germania (Schulze, p. 47).  I am fascinated by the way that history is presented, and it is clear that historical texts can have a drastic effect on the way people view a nation.  

Above is a bust of Tacitus. Tacitus was a respected Roman historian who was responsible for writing Germania for Emperor Trajan in about 100 B.C.  Germania was rediscovered by Italian humanist Poggio Bracciolini around 1455 (Schulze, p. 47; "Tacitus", 2004).

As noted by Schulze, no one seemed to consider whether or not Tacitus "invented or stylized his German paragons..." although based on that statement, it seems that could have been a possibility (p. 49).  I found it surprising that after Germania, it became common across Europe to create “national myths, ” and was even more surprised to learn that "the consciousness [of the existence of a German nationality] was based on a myth of national origins" (Schulze, p. 50; Schulze, p. 49).  After considering the text further, it makes sense that a myth of national origins could have united Germany to a national identity, especially since some foreigners considered the people who would come to be known as Germans "crude, alcohol-sodden barbarians" up until Germania was rediscovered (Schulze, p. 49).  Although it was written in 100 B.C., Germania gave Europeans in 1500 confidence that the Germānī people, and therefore, Germans, were "worthy of interest" (Schulze, p. 47).

Undoubtedly some people do not agree with romanticizing history or creating national myths, and I believe it is important to know the actual history behind the romanticized version.  However, it is natural to have a self-serving bias for one’s own nation and to want to paint it in a favorable light even if the truth is stretched in the process.  Clearly, the notion of romanticizing certain aspects of history was common in Europe at the time, and in reality, romanticizing history still happens to this day.  For example, to relate this to our own history, some scholars are frustrated with the way that Americans romanticize Thanksgiving because they feel that doing so falsely depicts the relationship between the Native Americans and the settlers.

This epoch of creating national myths can be related to another epoch in German history that was discussed in Chapter 1.  Barbarossa (1152-1254) was a hero who was used by Germans in the nineteenth century as a symbol for their desire to become a nation (Schulze, p. 12).  According to Schulze, however, the use of Barbarossa as a symbol “had more to do with romantic imaginings than the actual Hohenstaufens” (p. 13).  For the second time, it seems that romanticizing an aspect of history united Germans, this time in their desire to have a nation.

Pictured above is a painting of Barbarossa by German historical painter Karl Friedrich Lessing.  Frederick I (1152-1254), nicknamed "Barbarossa" because of the color of his beard, was a beloved emperor in the Hohenstaufen dynasty (Schulze, p. 12; Birkenstock, 2011).

While Erasmus of Rotterdam found it sad that nations had such a sense of “self-regard,” as evidenced through Germania, that sense of self-regard was exactly what Germany needed to develop their sense of national identity (Schulze, p. 50)  As far as what that says about Germans, I think they needed something to unite them and show them that they did have a history, and Germania proved just that.  

Word Count: 619

Sources:

Birkenstock, G. (2011, August 8). Retrieved August 25, 2016 from http://www.dw.com/en/barbarossa-the-red-bearded-hero-a-symbol-of-german-unity/a-15338091. 

Schulze, Hagen. Germany: A New History. Cambridge, MA: Harvard UP, 1998. Print.

"Tacitus." Encyclopedia of World Biography. 2004. Retrieved August 19, 2016 from Encyclopedia.com: http://www.encyclopedia.com/doc/1G2-3404706265.html

Why I Chose Germany

While I am fascinated by other cultures and love to learn about them in sociology and anthropology courses, unfortunately I have not had the opportunity to go abroad so far in my life.  I am so happy this all will change when I go to Germany.  My decision to go to Germany was influenced primarily because I am 25% German and although it is a part of my grandfather’s heritage and thus a part of my heritage, I do not know much about Germany other than what has been taught in history courses regarding WWII.  While my grandfather was born here in the U.S., he and my grandmother visited Germany before he passed away, and he said it was his favorite place he had ever been.  Although my grandfather died eight years ago, even today his memories are kept alive by my grandmother, and I am continuing to learn things about him that I did not know even now. I think traveling to Germany and learning more about the German culture will be a great way to learn about my grandfather’s heritage, and my own, since I have not done so up until this point.

            One of the other qualities that drew me to this trip was that we will not merely be going to tourist attractions and museums.  Although obviously tourist attractions and museums are important, and it is beneficial to have some on any trip, I appreciated that this trip seemed to be more about learning about authentic German culture by immersing ourselves in a variety of settings and branching out from the tourist attractions.  As a sociology major, different cultures have always interested me, and I am fully looking forward to soaking up as much of the German culture as I can.  Whether it is trying new foods, navigating through the urban topography, or learning the basics of a new language after taking German 100 in the fall, I hope to get as authentic of an experience as a person can get in 18 days and truly step out of my comfort zone as I consider this trip to be a once-in-a-lifetime opportunity.  In addition to the culture, I anticipate that we will also be talking a lot about architecture, which will be a new experience for me because I have never thought much about architecture in the past.  The fact that a building's architectural style can truly reflect history is fascinating, and I hope to learn more about that.

            One place I am looking forward to visiting is Hohenschönhausen secret prison (pictured above) and the psychological torture chamber.  As a psychology student, I have learned the negative impacts of isolation and other forms of psychological torture, so I will be fascinated to learn more about what inmates went through.  After looking at the location’s website, I learned that many previous inmates as well as historians and cultural scientists work as lecturers and speakers at the prison.  While I am not sure exactly what we will be doing there, I am sure it will be a truly moving experience.

   Pictured above: Wittenberg, Germany  

Pictured above: Augustinerkloster Monastery

            I am also really looking forward to visiting Wittenberg.  After taking a History of Ideas course and learning a bit about Martin Luther and the Reformation, it will be very exciting to roam the same streets that Luther once roamed in Wittenberg and to stay in the Augustinerkloster Monastery he once lived in, located in Erfurt. Additionally, since the 500th Anniversary of the Reformation is approaching, this will be a particularly interesting time to visit!

            Overall, I could not be more excited to learn more about a part of my heritage, experience a new culture, and see things in real life that I have previously only read about.  

Word count: 628