Beyond Berlin

A love affair beyond time and space: Italy, the ´Sehnsuchtsort´ of the German soul.The German-speaking world's centuries-old fascination with Italy has shaped art, literature, and culture. From Goethe's journey to modern times, Italy remains an eternal source of inspiration.IntroductionOpening Quote: Friedrich Nietzsche: "When I search for another word for music, I can only ever find the word Venice."Soundscape: Gentle water lapping against gondolas, distant calls of gondoliers, and faint Vivaldi music.Theme: Explore the enduring love story between the German-speaking world and Italy, a relationship that has inspired art, literature, and culture for centuries.Key Themes and HighlightsItaly as a Sehnsuchtsort (Place of Longing)Definition: A place of deep yearning and desire, often idealized in the imagination as a destination for happiness, fulfillment, or inspiration.Cultural Significance: Italy became a spiritual sanctuary for German-speaking travelers, offering solace during personal crises and frustrations.Goethe’s Italian JourneyContext: In 1786, Goethe embarked on a transformative journey to Italy, seeking escape from his midlife crisis and professional burnout.Impact: His travels, documented in letters and later published as Italian Journey, became the foundation for the German-speaking world's profound yearning for Italy.Key Moments:Arrival in Rome: "Yes, I have finally arrived in the capital of the world!"Immersion in Italian culture: Learning the language, buying local clothes, and embracing sensory experiences.Legacy: Goethe’s journey redefined Romantic literature, turning Italy into a symbol of life, freedom, beauty, and sensuality.Romanticism and the ArtsLiterature: Poets like Clemens Brentano and Heinrich Heine expressed their longing for Italy through passionate verses.Painting: German Romantic artists, including the Nazarene painters, drew inspiration from Italian landscapes and Renaissance masters like Raphael.Music: Italian landscapes and the musicality of the Italian language influenced composers and poets like Rainer Maria Rilke.20th-Century PerspectivesRilke at Duino: The Adriatic coast inspired Rilke’s Duino Elegies, blending Italian landscapes with emotional metaphors.Kafka’s Italy: A mix of hope and bureaucratic frustration, as seen in The Trial.Ingeborg Bachmann: Rome served as both refuge and muse, capturing the city’s paradoxical beauty and decay.Thomas Mann: Italy as a land of beauty and decadence, explored in works like Death in Venice and Mario and the Magician.Post-War Italy: A Symbol of FreedomEconomic Boom: Italy emerged as a tourism mecca, symbolizing joy and carefree living.Cultural Impact: Films like Go Trabi Go (1991) celebrated the newfound freedom to travel after the fall of the Berlin Wall.Modern Love Affair: Continued through Netflix series, books, and music, such as Roy Bianco und die Abbrunzati Boys’ Italian-inspired songs.Notable QuotesGoethe: "It feels as if I had been born and raised here and was now returning from a Greenland voyage, from a whale hunt."Clemens Brentano: "O Italy, land of longing, / You homeland of my dreams, / I greet you with burning heart, / With tears in my eyes."Heinrich Heine: "If Italy, as the poets sing, can be compared to a beautiful woman, then Florence is the bouquet of flowers on her heart."Ingeborg Bachmann: "Italy is for me a double-edged sword. It is the beauty that attracts me, and the ugliness that repels me."MUSIC CREDITSVIVALDI: The Four Seasons, "Winter" Concerto No. 4 in F minorMONTEVERDI: Chi vuol veder d'inverno un dolce aprile (No. 14)ROSSINI: String Sonata No. 3 in C MajorCIMAROSA: Siciliana in A minorPUCCINI: La BohèmeItalian traditional music (remixed)Serge Pavkin on PixabayAmbient sounds recorded on locationSUBSCRIBE ON BEYONDBERLIN.SUBSTACK.COM Stories —big and small— that start in Berlin and look eastward, where Europe´s heart beats and its future unfolds. Blog / Photograhy / Podcast Get full access to Beyond Berlin at beyondberlin.substack.com/subscribe

Germany is facing a government crisis, which, for them, is a rare event: on that has the country on edge. In this episode, we delve into the key German terms and phrases that are dominating the political discourse and shaping public opinion. From "Scholzomat" to "GroKo" and "Zeitenwende", we explore the nuances of these words and what they reveal about the current state of German politics.● Key Moments and key words in the Episode:The significance of a government crisis in Germany: Unlike countries like Italy or France, where government crises are more frequent, in Germany they are epochal events that mark generational shifts and redefine the political landscape.The evolution of Olaf Scholz: From the robotic "Scholzomat" to the aggressive "Scholzinator", we analyze the Chancellor's changing persona and its impact on public perception."Sofortismus" and the game of roles between those who want immediate elections and those who hide behind real issues, but also excuses, to buy time"Die Vertrauensfrage" and the historical echoes of the Weimar Republic: We examine the intricacies of the vote of confidence and how Germany's constitutional framework is designed to prevent the instability that led to the collapse of the Weimar Republic.The "lame Kanzler" and the erosion of authority: The podcast explores how the Constitutional Court's ruling against the government has weakened Scholz's position and led to a sense of political paralysis.The "K-Frage" and the search for the next Chancellor: With the SPD struggling to maintain its position, the question of who will be the next chancellor candidate is a central theme in the election campaign.The looming "GroKo" and the "Merkel-Lücke": The possibility of a Grand Coalition and the void left by Angela Merkel are analyzed as potential outcomes of the crisis."Grün-Bashing" and the scapegoating of the Greens: The podcast discusses how the Greens have become the target of blame for various societal anxieties and insecurities.The "Friedenskanzler" and the turning away from "Zeitenwende": We examine Scholz's attempts to portray himself as a peacemaker and the implications this has for Germany's stance on the war in Ukraine.● Music creditsRoyalty Free Music and Sound Effects Libraries, plus the music by Serge Pavkin, fully licensed. Get full access to Beyond Berlin at beyondberlin.substack.com/subscribe

In this episode, we explore the complicated relationship between East Germany (GDR) and its proclaimed commitment to peace. The GDR built an entire national identity around the idea of peace, embodied in the figure of the dove, which appeared in murals, posters, and even songs taught to children. Yet, this commitment came with profound contradictions, as the GDR actively supported militarization, armed foreign states, and repressed domestic pacifism, all while promoting itself as a “State of Peace.”In today’s world, peace is again a political buzzword, but the freedom and justice necessary for true peace are often missing from the conversation. This episode traces how similar messages of peace in the GDR served as instruments for propaganda and control, setting a chilling precedent in Cold War-era politics and offering a lesson on the enduring power of symbols.● Key Moments in the Episode:Peace on 2024 Election Posters in Germany – How political parties across the spectrum, from the SPD to the AfD, are employing "peace" as a slogan, each with its own twist.A Brief History of the Peace Dove in the GDR – From Picasso’s lithograph to East German propaganda, the dove became a central image in the GDR’s narrative of peace, used both in Berlin’s public art and educational songs like the one by Erika Schirmer.The GDR as a 'Friedensstaat' (State of Peace) – Examining the GDR’s ideological positioning as a peace state under Marxist principles and its tension with Western capitalist “imperialism.”Militarization in the Name of Peace – How militarization permeated the GDR society, from youth indoctrination to the National People's Army (NVA), and culminated in mandatory military service and arms exports.Arms Exports and Foreign Military Presence – The GDR’s paradoxical role as an arms dealer and military advisor, with involvement across Africa, the Middle East, and other regions, all in the name of supporting "peaceful" socialist allies.Pacifist Movement in West Germany and GDR's Influence – How the GDR and USSR exploited West German pacifism to counter NATO while suppressing East German peace activists who challenged militarization at home.The Legacy of Peace in Germany Today – Reflection on how the GDR’s legacy of “peace” still influences contemporary Germany’s political landscape and public memory, especially in East Germany.● Bookshelf* Wolfgang Klietz, Waffenhändler in Uniform (Arms dealer in uniform), 2024* Thomas Großbölting, Friedensstaat, Leseland, Sportnation? DDR-Legenden auf dem Prüfstand (Peace state, reading country, sporting nation? GDR legends put to the test), 2013* Klaus Storkmann, Geheime Solidarität - Militärbeziehungen und Militärhilfen der DDR in die "Dritte Welt (Secret solidarity - military relations and military aid from the GDR to the ‘Third World), 2012* MDR Online Dossier: Geheime Kriege der DDR (Secret wars of the GDR), free to read, German* DDR Museum online, Die riedenstaube (The dove of peace), free to read, German● Music creditsIn addition to the Royalty Free Music and Sound Effects Libraries, here you will find some seconds of the "Kleine weiße Friedenstaube" song by Erika Schirmer, which I embed here and partially reproduce in the podcast - performed by the DDR Children's Choir "Walter Ulbricht" of the Dresden Instrumental Group under the direction of Manfred Winter - for historical documentation (not commercial purpose). Get full access to Beyond Berlin at beyondberlin.substack.com/subscribe

This episode explores the complex history and controversies surrounding Berlin's Humboldt Forum. We begin with an introduction to Berlin's layered history and the Humboldt Forum as a controversial landmark, highlighting the clash between its neo-baroque exterior and modern interior. The narrative then delves into the architectural journey of the site, discussing the Humboldt Forum's predecessors: the Berlin City Palace and the Palace of the Republic.We examine the series of demolitions and reconstructions that have taken place, from the Berlin City Palace's 15th-century origins to its WWII destruction, and the subsequent rise and fall of the Palace of the Republic as an emblem of East German identity. The episode also covers the contentious debate over preserving or demolishing the Palace of the Republic.The cultural significance of the Palace of the Republic in East German society is explored, including its role as a venue for diverse events ranging from concerts to political assemblies. We discuss the pivotal role of music in 1980s West and East Germany, and how the Palace became a stage for international music stars.The narrative then shifts to the Palace's involvement in the events leading to the fall of the Berlin Wall, including the GDR's 40th anniversary protests, Gorbachev's visit, and the historic vote for reunification within the Palace of the Republic.The episode concludes by examining the Palace's final years, including the discovery of asbestos contamination, its temporary repurposing for cultural events, and ultimate demolition. We then explore the Humboldt Forum's construction and its current role as a reflection of Germany's ongoing reconciliation with its colonial past, the controversy surrounding its funding, and its evolving place in Berlin's cultural landscape.Links & Resources ● Humboldt Forum Website: https://www.humboldtforum.org/en/ ● Exhibition "Blown Away: The Palace of the Republic" https://www.humboldtforum.org/en/programm/laufzeitangebot/exhibition/hin-und-weg-der-palast-der-republik-ist-gegenwart-119504/ ● Dirk Oschmann's book "Der Osten: eine westdeutsche Erfindung" https://www.ullstein.de/werke/der-osten-eine-westdeutsche-erfindung/hardcover/9783550202346 Music Credits ● For background music and SFX: Pixabay ● For national and international hymns: public domain Get full access to Beyond Berlin at beyondberlin.substack.com/subscribe

What can be added to the flood of words - some pathetic, some ambiguous - that flowed across Europe yesterday and today on the anniversary of 7 October? What more can be said to convey the atmosphere here in Berlin in these suspended days?Today, flags are flying at half-mast on all public buildings in the city. When it comes to symbolic gestures, Germany is unrivalled in Europe. Tonight, President Steinmeier has attended an ecumenical service in memory of the pogrom victims. Chancellor Olaf Scholz predictably recorded a video statement yesterday.What about substance - both human and political? Since yesterday, Berlin's walls have been covered with spray-painted slogans calling for 'Free Gaza' and 'Free Palestine'. Pro-Palestinian demonstrations, repeatedly authorised in the hope that they would be peaceful, were again broken up by the police on Saturday and Sunday. Predictably, these rallies quickly shifted from calls for Palestinian "freedom" to advocacy of Israel's destruction and expressions of solidarity with Hezbollah, the Islamic Republic and Hamas. This development follows a familiar pattern: incitement to racial hatred, calls for genocide and support for terrorist organisations banned in Germany - all criminal offences. Such a result is hardly surprising.Then there are the GDR-DDR nostalgics - self-proclaimed true pacifists who still fondly remember the state whose foundation is celebrated on 7 October, coinciding with Vladimir Putin's birthday. These nostalgics have revived their old solidarity with Palestine by waving Palestinian flags. One such flag-waver is my neighbour, a practising Catholic. This might be acceptable if the Israeli and Lebanese flags were flying next to him, because a true Catholic should be committed to universal peaceful coexistence. But no - when it comes to Israel, when it comes to Jews, peace is never universal.A few hundred metres from my home stands a famous East Berlin monument: the colossal head of Ernst Thälmann, founder of the German Communist Party (KPD). A hero in his own right, deserving some respect. And yet last night the base of the statue was defaced with the red triangle symbol of Hamas - the new swastika - and the slogan 'Free Gaza'. This has happened twice in the space of a year: December 2023 and October 2024.It's comforting to think that Europe's only problem with anti-Semitism is 'imported' from Arab countries via migrants. But that's not the case. It's comforting to think that those who defaced Thälmann's statue were poorly integrated second- or third-generation children of immigrants. But that's not true either. The area is predominantly inhabited by native German youths who, unlike migrants, are well aware of Thälmann's identity.It's convenient to believe that our European leaders - Macron, Baerbock and others - are exerting pressure and criticism "for Israel's own good". To some extent this is true. But to give credibility to our criticism, we must first face up to what's happening on our own streets and in our offices in Berlin.A year ago, colleagues from the company's self-proclaimed Arab community offered me Arab sweets in an office I visited. At the time, I didn't ask what they were celebrating. Later I realised it was Monday, 9 October 2023. They were commemorating the events of the previous weekend. In the same offices, being openly Israeli or Jewish is discouraged - a reality that predates 7 October. Notably, this attitude comes not from Arab colleagues, but from German, French, Bulgarian and Italian ones.Berlin, we have a problem - right here among us. This problem exists regardless of how Israel conducts its war - well, badly, disproportionately, or perhaps in the only way possible. It's a war that Israel didn't start, and one in which, unlike in 2001, none of us have sought to engage as a united Western front. We've left Israel to deal with it on its own, or with some US support. Europe? Absent, except for Baerbock's fruitless trips and Josep Borrell's often counterproductive statements as the EU's foreign policy representative.Let's go back to Berlin, the heart of Europe. Here and now, instead of endlessly reciting "Never Again Is Now" like a Virgin Mary's novena, we must face the reality of a resurgent, eternal anti-Semitism. This hatred sometimes masquerades as anti-Zionism, sometimes not.In a lengthy editorial today (in German, paywalled) Matthias Döpfner, CEO of Axel Springer - which owns Bild, Welt, Politico and Business Insider - tackles the issue head-on and delves into its roots: The eternal anti-Semite has haunted the world for centuries [...] and is now experiencing its politically correct revival in the woke movement at universities and elsewhere. Where does this come from? And what is the cause of woke and non-woke, right-wing, left-wing and Islamist anti-Semitism? The shortest and most succinct answer has four letters: envy.In his book "Why the Germans? Why the Jews?" the German historian Götz Aly reveals how deeply anti-Semitism is rooted in this corrosive envy. Aly describes how, for centuries, envy has been directed not only at the outward successes of the Jews, but at something deeper, more ancient - a culture, a religion, a history that has endured for millennia.Envy. While not a new concept - and at times bordering on the idealisation of Jewish qualities - Döpfner intelligently encapsulates decades of European historiography. He reminds us that all persecuted peoples forced into exile cultivate a resilience that manifests itself in intellectual, cultural and entrepreneurial prowess. It is this struggle for survival that makes us strong - a notion that may irk proponents of 'woke' culture and those who glorify victimhood. The result? The Jewish minority's record of achievement defies proportionality, which has been - and remains - a source of envy and rejection.From these roots to today, the thesis of the editorial is crystal clear: the people on our streets don't really care about the Palestinians or the Middle East. Instead, they care about their idea of victimhood - an idea fuelled by the self-hatred of the white upper classes, including in Germany:In recent years, the weak have become increasingly morally elevated. The strong - usually a man who is powerful, rich or successful - is seen as inherently immoral, suspect and dangerous, a potential oppressor.Everyone aspires to be a victim. Victims are perceived as morally superior because they stand in opposition to the perpetrators, who are usually patriarchal in power. This almost creates a race for victimisation.This mindset is the only explanation for the global perception of the Middle East conflict. Israel, a country of about 22,000 square kilometres - about the size of Mecklenburg-Western Pomerania - with almost ten million people, is labelled the aggressive Goliath. Meanwhile, the non-democratic countries in the region, such as Lebanon, Syria, Iraq, Iran, Yemen and others - covering some three million square kilometres with a population of around 200 million, and exploiting the two million Palestinians in the Gaza Strip - are seen as the defenceless David. If it were really about humanitarian aid for the victims, countries like Saudi Arabia, Jordan and Egypt would have plenty of space to take in Palestinians. But they don't.In this upside-down world, Döpfner proposes to move beyond the very German "symbol politics" - the flags, banners, slogans and Sunday speeches - and urges Germany to take a real step towards inclusion - or reparation. Germany, a country famously fixated on naturalisation (which it recently amended to allow more people to become German in less time), should introduce new rules for preferential naturalisation of Jewish immigrants. This isn't entirely new; Germany temporarily implemented similar measures in the 1990s, after the collapse of the Soviet Union, for the so-called contingents of jewish soviet citizens - many of them Ukrainians - who chose Germany over Israel. Döpfner concludes: Rabbi Leo Baeck wrote a sad sentence after his liberation from the Theresienstadt concentration camp in 1945: "For us Jews in Germany, a historical epoch has come to an end. (...) We believed that the German and Jewish spirit could meet on German soil and become a blessing through their union. This was an illusion - the era of the Jews in Germany is over once and for all. It would be one of the most beautiful things in history if the great thinker were to be proved wrong on this point. For the Germany of German-Jewish symbiosis, of cultural and economic prosperity between 1871 and 1933, was the best Germany that ever existed.Modern patriotism means: Germany must become more Jewish again.Nothing of the sort is going to happen, I'm sure. But I believe that a phrase like "Make Germany Jewish again" beats all the vague, worn-out statements about "Jewish life belongs to Germany, alongside Islam, etc.".This is Berlin on 7 October 2024.P.s. The video I've posted is a montage of photos I took at Bebelplatz. On 10 May 1933, the largest German book burning took place here, carried out by students in front of the Humboldt University. Since yesterday, and for the next two weeks, an installation in the middle of the square shows a kibbutz living room after the Hamas attack on 7 October. Behind it, 101 chairs represent the hostages - living and dead - still being held by Hamas. Next to it is a reconstruction of a Gaza tunnel where the hostages were hidden."Where they burn books, they will eventually burn people," wrote the German-Jewish poet Heinrich Heine in 1820. In Bebelplatz today, the two memorials stand face to face: one for the books burned, the other for the people killed. It is from here that Germany's soul must reawaken, introspect and find answers. Mathias Döpfner has given his answer. Other perspectives are possible. But one thing remains crystal clear: any serious European response to persistent anti-Semitism must come from this place, this city, this country.Music credits. Words from the 11th century Mahzor Vitry ● Music composed by Abie Rotenberg ● Recorded and Mixed by Eyal Pik ● Choral arrangement by Richard Hills ● Instrumentals arrangement by the band Directed by Alisdair Livingstone Director of Photography - Jonathan Stow Edited by Giovanni LaRosa ● Thanks to the West London Synagogue (YT Video here)WORDS: אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל הַנְּתוּנִים בְּצָרָה וּבַשִּׁבְיָה הָעוֹמְדִים בֵּין בַּיָּם וּבֵין בַּיַּבָּשָׁה הַמָּקוֹם יְרַחֵם עֲלֵיהֶם וְיוֹצִיאֵם מִצָּרָה לִרְוָחָה וּמֵאֲפֵלָה לְאוֹרָה וּמִשִּׁעְבּוּד לִגְאֻלָּה הַשְׁתָּא בַּעֲגָלָא וּבִזְמַן קָרִיב TRANSLITERATION Acheinu kol beit Yisrael han'tunim b'tza-ra u’va-shivyah, ha-omdim bein ba-yam u’vein ba-ya-basha. Hamakom y'racheim aleihem, v'yotzi’eim mitzara lir’vacha, umei'afei’lah l'orah, umi’shibud lig'ulah, hashta ba-a-gala u’vizman kariv. ENGLISH TRANSLATION: Our family, the whole house of Israel those who are in distress, or in captivity, those who stand either in the sea or on dry land. May the Omnipresent have mercy on them, and take them out from their narrow confines to open relief, and from darkness to light, and from oppression to redemption, now, speedily, and soon. Get full access to Beyond Berlin at beyondberlin.substack.com/subscribe

Episode Summary:In this episode, we delve into the forgotten history of the Cossacks during World War II, focusing on their occupation of Friuli, a remote region in northeastern Italy. Often romanticized as noble warriors in literature, the Cossacks' role in the war was far more complex and darker than the myths suggest. Lured by the Nazis with promises of a new homeland, they became collaborators, only to be betrayed by the very forces they served. This is a story of displacement, survival, and the fragile human connections that emerged amidst the chaos of war.Key Topics Covered:The Romanticized Myth of the CossacksHow literature like Gogol's Taras Bulba and Tolstoy's The Cossacks shaped perceptions of Cossacks as noble warriors.The darker reality of their collaboration with the Nazis during World War II.The Cossacks in Friuli (1944-1945)The arrival of 22,000 Cossacks and Caucasian peoples in Carnia, a mountainous region in Friuli, Italy.Their mission: to crush the partisan resistance and establish a "Kosakenland" (Cossack homeland).The Free Republic of Carnia and its significance as a partisan stronghold.Life Under OccupationThe initial chaos and violence as Cossacks plundered villages for survival.The fragile coexistence that developed between Cossack families and local Friulian villagers.Stories of shared kitchens, cultural exchanges, and unexpected friendships.The Cossacks' Cultural ImpactThe introduction of Eastern Orthodox Christian rituals and traditions to Friuli.The fascination and fear surrounding Cossack customs, from ritual baths to their exotic attire.The Retreat and BetrayalThe Cossacks' desperate retreat from Friuli in May 1945 as the Allies advanced.The tragic "Betrayal of Yalta," where British forces handed over Cossacks to the Soviet Union, leading to mass deportations and executions.The harrowing mass suicides along the Drava River.Legacy and MemoryHow the people of Friuli remember the Cossacks today.Personal stories from descendants of both Cossacks and Friulians, reflecting on this shared history.Notable Quotes:"Have you been possessed by the devil to come to this country?" – A Friulian woman to a Cossack woman, capturing the shock of their arrival."We wandered, wandered, wandered." – A Cossack woman reflecting on her people's long journey."Our suffering continues." – A Cossack woman during the retreat, expressing the despair of displacement.Key Figures:General Pjotr Krasnov: The Cossack leader who sought refuge in Friuli, only to be betrayed and executed by the Soviets.Don Graziano: A Friulian parish priest who acted as a mediator between Cossacks and locals, offering a glimpse of humanity amidst the chaos.Olga: A Cossack officer’s wife who formed a bond with a Friulian family, symbolizing the fragile connections forged during the occupation.Further Reading & Resources:Books:Victims of Yalta by Nikolai Tolstoy (1977)Army of the Lost Rivers by Carlo Sgorlon (1985)Stanitsa Terskja: The Cossack Illusion of a Homeland by Patrizia Deotto (2005)Articles:"The Cossacks and the Third Reich" by Oleg V. Ratushnyak and Fabio Verardo (2016)"Cossacks in the Service of the Third Reich" by Adam Szymanowicz (2020)Websites:Carnia Libera 1944 (carnialibera1944.it)Torzeando Blog (I cosacchi in Carnia, 2022)Music Featured:"Ой, віє вітер, віє буйний": An ancient Ukrainian Cossack song performed by Ensemble Khreshchaty Yar."Перший псалом": A Ukrainian Orthodox chant by the Vydubychi Orthodox monastery choir.Royalty-free music and sound effects from Pixabay.Closing Thoughts:This episode uncovers a forgotten chapter of World War II, where the lines between occupiers and occupied blurred, and humanity persisted even in the darkest times. The story of the Cossacks in Friuli is a reminder of the complexities of history and the importance of remembering those who suffered and survived.BEYONDBERLIN.SUBSTACK.COM Get full access to Beyond Berlin at beyondberlin.substack.com/subscribe

In this episode, we explore the contrasting memories of the Molotov-Ribbentrop Pact across Eastern and Western Europe, examining how this pivotal event continues to shape European identity. We delve into the pact’s far-reaching impact on countries like Poland, Belarus, Ukraine, the Baltic States, and Finland, bringing personal stories and historical insights to the forefront. The episode also looks at how the Soviet Union—and later Russia—navigated and reshaped the narrative around the pact, concluding with the ongoing challenges of creating a shared European historical memory.Key Points:Divergent Memories: The Molotov-Ribbentrop Pact holds vastly different meanings across Europe. While Western Europe often views it as a precursor to World War II, Eastern and Central Europeans see it as the moment that ignited the war, with both Nazi Germany and the Soviet Union bearing equal blame.The Secret Protocol: This hidden agreement carved Eastern Europe into German and Soviet spheres of influence, a fact that Western memory often overlooked. This selective remembrance shows how historical narratives can be manipulated.Poland’s Struggle: Poland, the first victim of the pact, faced brutal invasions from both Germany and the Soviet Union, leaving deep scars on the nation’s memory and identity.Belarus’s Perspective: Belarus remains attached to the Soviet interpretation of the pact as a “reunification,” a view that has drawn criticism from neighboring countries like Poland.Ukraine’s Shift: Since Russia’s 2014 invasion of Crimea, Ukraine has re-evaluated its history, now recognizing the pact’s devastating consequences and holding both Stalin and Hitler accountable.The Baltic States’ Fight: Annexed by the Soviet Union after the pact, the Baltic States endured decades of oppression. Their struggle for independence culminated in the historic Baltic Way demonstration in 1989.Finland’s Complex History: Finland, though not annexed, suffered territorial losses and endured the Winter War due to the pact. Their history reflects a nuanced relationship with both the Soviet Union and Nazi Germany.Moldova and Romania’s Wounds: The Soviet annexation of Bessarabia, facilitated by the pact, left a lasting impact on the collective memories of Moldova and Romania, shaping their identities to this day.Russia’s Reinterpretation: Initially, the Soviet Union denied the existence of the pact’s secret protocols. Under Putin, however, Russia has reframed the pact as a strategic necessity, even displaying the original documents in a 2019 exhibition.The EU’s Role: The entry of Eastern and Central European countries into the EU brought their diverse memories of the pact into the European political dialogue. The establishment of August 23 as a day of remembrance sparked debates on how to collectively honor the victims of totalitarian regimes.Today, tomorrow: The memory of the Molotov-Ribbentrop Pact continues to shape Europe’s identity and politics. The challenge lies in crafting a shared historical narrative that respects the varied experiences of all European nations. This episode is a reminder of the importance of honest historical reflection in building a united European future.Featured Voices:Historian Roger MoorhousePersonal stories from those impacted by the pactQuotes from historical figures and media sourcesFurther Reading/Listening:The Devil’s Alliance: Hitler’s Pact with Stalin by Roger MoorhouseArticles on the Molotov-Ribbentrop Pact and its impact across EuropeOther episodes of the Beyond Berlin podcastFor more materials and the full script of this episode, visit: beyondberlin.substack.com Get full access to Beyond Berlin at beyondberlin.substack.com/subscribe

Travel back to August 23, 1989, when nearly two million people united in a 675-kilometer human chain across Estonia, Latvia, and Lithuania. This historic act of solidarity demanded independence from Soviet rule, cleverly organized without modern technology. Discover the significance of the Molotov-Ribbentrop Pact, which set the stage for this monumental protest. Personal stories illuminate the emotional journey of those involved, showcasing resilience and unity that ultimately led to Baltic independence and inspired movements worldwide.

Today, we revisit a momentous day in Berlin's history—August 31, 1994, when the last brigade of Russian troops stationed in the former East Germany departed, marking the end of an era. Against the backdrop of a cool late summer day, ceremonies filled the city, with Chancellor Helmut Kohl and Russian President Boris Yeltsin presiding over the farewell.In this episode, we explore the profound significance of this day for Berlin, Germany, and Europe. We recount the largest peacetime redeployment of troops in history—a colossal movement of men and equipment that took nearly four years. This story is not just about the logistics of troop withdrawal but also the complex political landscape that shaped these events, from German reunification to the dissolution of the Soviet Union.Topics Covered:A Day in Berlin: What the city was like on August 31, 1994, and the extraordinary events that unfolded."Proshchay, Germaniya": The farewell song sung by the departing Russian soldiers and its emotional impact.The Largest Peacetime Troop Redeployment: Insights into the scale of the operation, with over half a million people involved.Treaties and Negotiations: The intricate network of treaties, including the "2+4" agreement, and the financial arrangements that facilitated the withdrawal.The Controversies: Why the withdrawal process remains a contentious topic, especially the exclusion of the GDR government and the environmental consequences.Life During Withdrawal: How the troop redeployment affected local communities and the soldiers themselves.Final Farewell: A breakdown of the ceremonies on August 31, 1994, from the official speeches to Boris Yeltsin's spontaneous performances.Key Moments:The Morning of September 1, 1994: A special train departs from Berlin, carrying the last Russian soldiers home.The "Caucasus Miracle": How economic negotiations played a crucial role in Germany's reunification and the Soviet withdrawal.Markus Meckel’s Critique: The former GDR Foreign Minister's views on how the withdrawal was handled.Environmental and Economic Impacts: The hidden costs of the withdrawal and its long-term effects on the region.Yeltsin’s Final Speech: The Russian President’s poignant words at Treptower Park, calling for peace and reconciliation.Additional Resources:Full Audio of Burlakov's Speech: [Link to speech audio]Footage of Yeltsin Conducting the Berlin Orchestra: [Link to video]Memorable Quotes:“Farewell, Germany, farewell! Our dear fatherland awaits us.” — The refrain from "Proshchay, Germaniya."“Today is the day of final reconciliation.” — Boris Yeltsin, speaking at Treptower Park.Music Featured:"Прощай, Германия" (Farewell, Germany) - The song performed by the departing Russian troops."Kalinka" - A lively Russian folk song conducted by Boris Yeltsin himself.CREDITS* Museum Berlin Karlshorst* Museum Berlin Lichtenberg* YT Channel: RedSamurai84* YT Channel: Militär-Wissensbasis* YT Channel: RBB Media* YT Channel: AP Archive* Markus Meckel, Zu wandeln die Zeiten (Changing times - Memories), 2020* The hope of eternal peace with Russia. The Russian troop withdrawal 1990-1994. Public event, 23 July 2024 at the Museum Berlin Karlshorst (YT video here, DEU)Read and subscribe for free on beyondberlin.substack.com Get full access to Beyond Berlin at beyondberlin.substack.com/subscribe

It's a crisp Sunday evening in July, and about a hundred of us are sitting on improvised tribunes outside the Gropius Bau, one of Berlin's hippest museums. But we're not here for an art exhibition. We're about to watch something very special - a football match like no other.In front of us, at the centre of the street stage: just two actors, no ball, and the pitch is just four strips of tape stuck to the road. At each end of the street are two goals, like the ones you see in the neighbourhood playgrounds. The street: we're on Niederkirchnerstraße, where you can still see sections of the Berlin Wall. A stone's throw away is Potsdamer Platz, and a few metres away is the Topography of Terror Centre, the former headquarters of the Gestapo.We are watching a match without a ball, but with the original sounds all around us: in our hands we have the original commentaries from our mobile phones, pre-installed and made to sound loud, mimicking the old pocket radios of the seventies. To add to the immersive experience, two large loudspeakers on the side of the road also play the commentary. So we're not just watching - we're using our imaginations to bring a piece of history to life.The game we're about to watch wasn't famous for great goals or fancy footwork. But ask any German over the age of 50, East or West, and they'll tell you it was something special. It was the only time East and West Germany met on a football pitch as equals, with an unexpected, once-in-a-lifetime result. Between sport and politics. It was Saturday 22nd June 1974. Hamburg's Volksparkstadion was packed to the last seat. On the pitch were the national teams of West Germany (the reigning European champions) and East Germany (the underdogs with a point to prove). It was about football. It was also about politics. The East German team were feeling pretty good. They'd already qualified for the next round, so the pressure was off. But make no mistake, they were still the underdogs. As their goalkeeper Jürgen Croy put it years later: "For us, it was a sporting competition in which we had to measure ourselves against very good individual players and a very good team that eventually became world champions. It was a chance for each of us to make a name for ourselves in front of a world audience.On the political side, the pressure was on the players, but also on the fans. The Stasi, the East German secret police, left nothing to chance: only 1,500 supporters were allowed to travel from the GDR to West Germany, among "...citizens who, as conscious socialist citizens, actively participate in political and social life and have proven their political reliability," read the Stasi instructions. Although their loyalty was supposed to be granitic, they were to be "kept under control in their working, living and leisure areas until their departure for the games". The infamous Stasi informers (IM) were used for this purpose. Even the chants in the stadium were dictated from above: the cheer "7-8-9-10-Class", which can be heard in original TV recordings, comes from an East German TV show in which schools competed against each other - the winners were celebrated accordingly, from "1-2-3-" to "8-9-10-", getting louder each time. This was the only chant officially allowed for the supporters of the DDR team. Something unexpected happened on the pitch: the West German team, although full of world-class champions, failed to mount a real attack in the first half. The East Germans held strong.Then, in the 77th minute, Jürgen Sparwasser scored for East Germany with a mixture of luck and talent, was in the wrong position and had misjudged a pass from his team-mate Erich Hamann: "The ball bounced, I wanted to take it with my chest, but it hit my little button nose, changed direction, the three who were chasing me stopped and I was through," he recalled 50 years later, still surprised by the outcome. Just like football. This is how history is sometimes made: with a touch of nose. The East German team celebrated hard that night, and even the ever-watchful Stasi joined in. But this "victory over the class enemy" actually made things harder for East Germany in the long run. They ended up facing tougher teams in the next round - football giants like Brazil, Argentina, and the Netherlands - and were eliminated.Meanwhile, West Germany used the defeat as a wake-up call. They bounced back, sailed through an easier second round with wins over Yugoslavia (2-0), Sweden (4-2) and Poland (1-0), and ended the tournament with a 2-1 victory over the Netherlands.Every story has its hero. Jürgen Sparwasser, now 76, is the unlucky hero of this story and ultimately another victim of the DDR system. Many people there envied his success, believing that it gave him special privileges. In fact, he only received the same bonus as all the other players. In the next few years, like all the great sports champions of the DDR, he was kept under special surveillance by the Stasi, for fear that he might flee the country. Nevertheless, he managed to defect to West Germany during a football match in Saarbrücken in 1988, where he had a brief managerial career before retiring.In the Berliner time machine. Fast forward to today, and we're all here - former East Germans, children born after reunification, and people like me from all over - being drawn into this piece of history. As the re-enactment unfolds, we're all singing together, just like 50 years ago. When the goal was scored in the 77th minute, we all chanted "Bravo, Bravo, Bravo!" echoing the original tone of the DDR commentary. It was not politics, it was empathy. And, it was more than just football - it was a time machine full of passion, fun and a touch of nostalgia.A Reenactment of the 1974 East Germany – West Germany World Cup Match by Massimo Furlan with Tanja Walther-Ahrens.Massimo Furlan's re-enactment of the historic 1974 World Cup - a performance developed and performed in 2018 - is part of the art cycle 'Radical Playgrounds: From Competition to Collaboration" of the Berliner Festspiele. More information: www.berlinerfestspiele.de. Get full access to Beyond Berlin at beyondberlin.substack.com/subscribe