The article analyses the everyday life of civilians in East Prussia during the Second World War, with a special focus on the Klaipėda (Memel) region, a former territory of Lithuania, which was annexed by the German Reich in March 1939. Since the Wehrmacht recruited a large number of men in 1941 in the former Memel region, a great shortage of labour also arose in this northern part of East Prussia. At the same time, numerous labour camps were set up in the region, for both foreign and forced labourers, and prisoners of war. Foreign workers were employed in most agricultural enterprises, which were run by women, thus creating many sources of tension. The women were dependent on close cooperation with the workers, but had to keep a safe distance and report to the Nazi authorities, as well as to their men who were on the front line. The paper focuses on the situation of women who lived and worked in familiar surroundings during the war, but whose lives were nevertheless greatly influenced by the war.
The article is devoted to the scientific and organisational activities of Hermann Sommer (1899–1962), the founder and head of the Office for the Care and Preservation of the Cultural Heritage in the Fischhausen district of the German province of East Prussia, during the difficult period of Germany’s history from 1929 to 1945. It describes the circumstances surrounding the creation, as well as the later rescue and finally rediscovery by the archaeological community, of Sommer’s historical and archaeological legacy. One of the most important components of the archaeological part of the heritage is the Fischhausen Archive, a card-index archive of archaeological monuments that were known in the district in question by 1945. By this time, the first experience of using the data from the archive had already demonstrated the enormous potential of these documents for the reconstruction of the prewar state of research, as well as for the modern study of the archaeological sites on the Kaliningrad Peninsula. The search for the rest of his legacy has already resulted in a number of unexpected discoveries of further archaeological material. Preliminary results also indicate that similar archives of archaeological monuments could also have been created for other districts of the former German province of East Prussia.
A silver hoard found in what is currently called Skomętno, and bought by the Museum of Prehistory in Berlin, is the basis for a discussion about Medieval hoards in the Baltic region concerning typology and chronology. The hoard, which can be dated to the second half of the 11th century, also shows interesting similarities with a hoard which was found in Skomenten in 1927. It was brought to the Prussia Museum in Königsberg, and has been lost since the end of the Second World War.
The paper discusses different appropriation strategies applied to the same historical region of East Prussia. By dating the beginning of the symbolic appropriation to the early 19th century, the author reviews the strategies, first applied by Germans and Poles, and later also by Lithuanians and Russians, to make East Prussia or their respective part (Warmia and Masuria, Lithuania Minor, and the Kaliningrad Oblast) their own. This is demonstrated by several periods, starting with the situation before 1914, the First World War, the interwar period, and the Second World War, when East Prussia still existed; and finishing with the postwar period and the changes after 1989. A distinction is made between national and regional East Prussia appropriation strategies, as well as different levels of the process, i.e. publicistic (literary) and practical.
Changes in the political power and the population in the southern part of East Prussia, which went to Poland in 1945, led to the removal of traces of the German past in the region, and to its Polonisation immediately after the war. After discussing the de-Germanisation policy, typical of the postwar period, the removal of symbols of ‘German power’, the elimination of the ‘German spirit’, and trends in the adaptation of the new population to the cultural landscape, the author raises the question how relations between the population of the territory and the German heritage and past changed after 1989. The issue is considered in the context of the discussion among intellectuals in Poland as to what the relationship with the German heritage should be. The answer is based on the results of a sociological poll carried out by the Institute for Western Affairs in 2001.
A fierce national East Prussia-related conflict between Germans and Poles after the First World War basically contrasted with the prewar situation in the province. After the decision taken at the Paris Peace Conference in 1919 to hold a plebiscite in two governmental districts of this German province on their inhabitants’ political affiliations, the vast population there had to take a test on the basic choice of their political, and simultaneously cultural, orientation. Today, researchers agree that the plebiscite of 1920 caused irreversible damage to the multiethnic area. There is no doubt that the so-called Ostdeutscher Heimatdienst organisation strongly contributed to this. The article raises questions as to what circumstances promoted the establishment of the organisation, who its principal actors were, and how they affected the East Prussian population.
The paper analyses the impact of his interest in 19th-century East Prussian ethnic culture on the activities of Richard Jepsen Dethlefsen (1864–1944), one of the pioneers of monument protection in the region. Dethlefsen’s important activity in the area of recording and protecting the East Prussian cultural heritage also implied an acquaintance with the cultural values of Prussian Lithuania, whose roots were formed by the Reformation in the Duchy of Prussia; by Romanticism, which actualised the history of Prussia and the Prussian tribes; and a few other factors. Despite the impact of nationalism paradigms in the German Empire in the late 19th century, Dethlefsen’s activities contributed to the understanding of the intentions of his contemporaries to consider East Prussia as a unique cultural space, whose historical conditions predetermined the survival of the uniqueness of several ethnic regions, by emphasising it as a value of the East Prussian province to be protected. The concept of pluriculturalism of the former East Prussia, as revealed in Dethlefsen’s work, remains a relevant guideline for cultural heritage policy in west Lithuania (the former Klaipėda region).
The paper is a keynote address to the conference ‘Contacts and Cultural Transfer in the Historical Region of East Prussia (1700–2000)’ that took place in Nida in September 2013. It considers what the East Prussia region means, and what it is associated with today, after it stopped existing 70 years ago. The question is asked what the current situation of East Prussian historiography is, and potential directions for the development of new relevant research are outlined. The author argues that in the process of the cognition of East Prussia, a shift was made from the conservative system of meanings, developed mainly by the former local elites in Germany after the Second World War, to the cognition of regional diversity, which existed before the era of nationalism, and to coping with national narratives about East Prussia. Simultaneously, in the former territory of East Prussia, which currently belongs to Poland, Russia and Lithuania, individual elements of the past of the region continue to occupy an increasingly important role in layers of the local identity, and form opportunities for local cultures of remembrance.
The so-called “Group of Saints” (Heilige) formed in Mazury, in the County of Neidenburg (Kreis Neidenburg), in the late 18th c. and was most active in the parishes of Jerutki (Jerutten), Rozogi (Friedrichshof), and Wielbark (Willenberg). The present article, based on the documents stored in Secret State Archives Prussian Cultural Heritage Foundation in Berlin-Dahlem, discusses its activities. In particular, an effort is made to present the reconstructions of the essential policies and postulates of the activity of the group members. The author tries to answer the question about the period of time that the activities of surinkimininkai (Gemeinschaftsbewegung; participants of prayer hours held in private homes by lay preachers) in the Land of Mazury started. The official secession from Church was the principal reason which made the author support the previous researchers of the phenomenon of the “Saints” who attributed the “Saints” to non-traditional religious groups. On the other hand, because of the pietist roots and the majority of their views, they can be considered to be direct predecessors of surinkimininkai.
The article explores the musical culture of East Prussia of the 18th c. in different forms of its expression. The epoch of Enlightenment provided a new impetus for the development of the culture in the region. The Protestant Lutheran hymnody was developing, and the tradition of Evangelical surinkimai (prayer hours held in private homes by lay preachers (German: Stundenhalters)) was progressing. Königsberg University was of great significance for the promotion of the regional culture. In the 18th c., the East Prussian school of composition was born, different techniques of instrumental ensemble and solo music making started developing, the house music making traditions were gaining popularity, and big cities had the first musical theatres. It was in that context that the personality of Donelaitis and the character of his cultural activity was maturing and developing.