Institute for Human Sciences

Erzwungene Wege [“Forced journeys”] is the title of the newly opened exhibition at the German Historical Museum in Berlin on the history of forced migration in Europe. It has been organized by the German League of Expellees, which represents Germans forced to migrate after WWII, and is a step towards the League’s goal to set up a permanent exhibition in the German capital. The exhibition has been the source of ongoing diplomatic conflict between Germany and its eastern neighbours – above all Poland – since the League called on Poland to pay compensation to former German owners of Polish property and even opposed Poland’s accession to the EU. Philipp Ther outlines the background of the historical conflict between Germany and Poland, the reasons behind the paradigm shift from culprit to victim in the German view of its history, and the enduring and very different memory in Poland of the German occupation.

Nostalgic references to a religious past will not help solve the question of a “European soul”. Yes, this past is both glorious and painful, but it no longer exists, writes Danièle Hervieu-Léger. Instead, the weakening of the foundations of religion could prove to be a good starting point for a more specific reconsideration of European religious heritage.

Instead of dwelling upon the catastrophes of the twentieth century, many Europeans ask if we should not thoughtfully “forget” them. However, the endurance of historical memory in the united Europe is demonstrated by contemporary political differences between European member states, which can be dealt with only if a European memory is developed. The difficulty here lies in paying due respect to the memory of the crimes both of National Socialism and of Soviet totalitarianism while avoiding a hierarchy of competing victim groups.

After almost half a century of socialist state policy replacing rights by privileges and making migration from village to city a powerful instrument of domination, countries like Bulgaria have found themselves in the complex geometry of the EU. Around two million persons a year of a population of seven million are in permanent motion, working abroad, studying, coming back, investing, leaving again. This trend towards overcoming arbitrary socio-political spaces is most evident in the Internet’s utopian horizon of absolute mobility. But is the downside to this utopia a loss of public spirit?