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Rethinking Transnational and Devolved (Hi)stories: German-Speaking Refugees from National Socialism in Wales

Part 3: The Kindertransport: Child Refugees to Wales

This is the third in a three-part series of blog posts. See also part one and part two.

Refugees under the age of 18 did not need a visa. They could either travel on their parents’ visa or, after November 1938, they could be part of an organized rescue scheme such as the Kindertransport. But unless they managed to travel with their family, and their family received support in one way or another, the minors’ opportunities for resettling in the UK were dependent on the support of sponsors, whether individuals or charities. The UK government facilitated the visa waiver scheme now known as the Kindertransport, but it did not support child refugees financially or organizationally.

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Rethinking Transnational and Devolved (Hi)stories: German-Speaking Refugees from National Socialism in Wales

Part 2: Artist Refugees in Wales

This is the second in a three-part series of blog posts. See also part one.

In the early years after 1933, and possibly also immediately after March 1939, most refugees tried to settle near either established Jewish communities or refugee or diasporic communities. Those with political affiliations sought to live where other members of the same political parties or groupings had established themselves. For religious Jewish refugees, a synagogue and an active congregation were obviously important. This meant that many areas of Wales were considered less attractive than the large urban centres of England. Only a few prominent refugees resettled in Wales—many of them after the outbreak of the Second World War, when pressures in the urban centres became unbearable.

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Rethinking Transnational and Devolved (Hi)stories: German-Speaking Refugees from National Socialism in Wales

Part 1: Refugees’ Work, Visas, and Lives in Wales

This is the first in a three-part series of blog posts on the migration history of Wales. In the first, I will set the scene, outlining the conditions under which German-speaking refugees lived and worked in Wales during the Second World War. In the second and third, I will focus on the experiences of two specific sub-groups: artists and children.

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The View from the Island: Britain’s Perception of the Franco-German Brigade

Formed in 1989, the Franco-German Brigade was the first operational military unit established in peacetime Europe whose soldiers were recruited permanently from two nations and whose units were constantly under binational command. It became an important part of multinational military cooperation in Europe, with the political ambition of Germany and France being the driving force behind European security and defence policy.

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The Spark of a Universal Uprising? Echoes of the Murder of Lord Moyne, 1944–5

Murder on Jabalya Street

Multiple shots were fired at Walter Guinness, better known as Lord Moyne, as his car was parking at his residence on Jabalya Street in Cairo. Later that day, on 6 November 1944, the British Minister Resident for the Middle East succumbed to his wounds. After a shoot-out with the Egyptian police, the two assassins, who had also killed Moyne’s driver, were apprehended. During their interrogation, they revealed their identity to be Eliyahu Hakim and Eliyahu Beit Tzuri, Jewish inhabitants of Palestine in their early twenties. They declared themselves members of the militant underground organization Lehi—the Hebrew acronym for Loḥamey Ḥerut Isra’el or Fighters for the Freedom of Israel.

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Researching Religious Coloniality in East Africa: A Summer at the GHIL

Colonial Rule and Religious Resistance: My Research Project

My habilitation project, ‘“Arming the Natives and Inspiring Them to Resist German Influence”: Functions of Religion in Colonial Rule and Indigenous Resistance in German East Africa and Tanganyika (1885–1961)’, explores how religion functioned both as a tool of colonial domination and as a means of indigenous resistance. My research examines the period between 1885 and 1961, when German and British authorities used Christianity to establish their rule over present-day Tanzania.

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The art&market Exhibition in Karlsruhe

Catch the art&market exhibition at the Generallandesarchiv Karlsruhe by the end of the month! The exhibition sheds light on the London art market around 1800.

04/07/2025 – 28/09/2025

Generallandesarchiv Karlsruhe
Nördliche Hildapromenade 3
76133 Karlsruhe

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From Amboyna to Boston: How Massacres Become Media Events

Massacres and their staging in the media impact our everyday lives more than we realize. Whether it’s the latest news about the horrors unfolding in the Middle East or shocking images from Ukraine, the media coverage of these events is brought directly into our living rooms. This information penetrates deep into the collective memory of societies, as these incidents are not just local tragedies, but raise questions about humanity, responsibility, and international reactions.

Acts of violence are documented and interpreted selectively, which means that the media take certain events and mould and shape them into ‘massacres’ in the first place.1 Here, what takes centre stage is often the question of guilt, as well as whether the event can generally be classified as a massacre. The term ‘massacre’ evokes affective reactions such as fear and unease and implies a threat of brutal violence against defenceless victims. The media construction of events as massacres thus serves as an effective means of indoctrinating social groups. The term itself is derived from the French massacre, which comes from the Old French for ‘butcher’s bench/slaughterhouse’. During the French Wars of Religion at the end of the sixteenth century,2 it became associated with collective violence against defenceless victims, taking on a meaning that survives until today. This definition was shaped in particular by the so-called St Bartholomew’s Night (1572), which, due to the considerable number of victims and unbridled cruelty, became firmly anchored in a European culture of remembrance. The media staging of acts of violence as ‘massacres’ suggests the construction of cruelty and injustice is more relevant than the number of victims. An analysis of these media constructions must also look at non-European ‘massacres’, whose reception histories, despite their longevity, have often been forgotten.

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  1. I am using ‘media’ here as a collective term that encompasses various types of media (paintings, pamphlets, poems, newspapers, etc.) from the seventeenth and eighteenth centuries. These vary in terms of their use, distribution, and target audience, but all aim to provide information and/or express opinions regarding the massacre. []
  2. See Peter Burschel, ‘Massaker’, in Friedrich Jaeger (ed.), Enzyklopädie der Neuzeit (Stuttgart and Weimar, 2008), vol. viii, Manufaktur – Naturgeschichte, 110–11; Cornel Zwierlein, ‘Die Genese eines europäischen Erinnerungsortes: Die Bartholomäusnacht im Geschichtsgebrauch des konfessionellen Zeitalters und der Aufklärung’, in Frank Bezner and Kirsten Mahlke (eds.), Zwischen Wissen und Politik: Archäologie und Genealogie frühneuzeitlicher Vergangenheitskonstruktion (Heidelberg, 2011), 91–129, at 91. []

Compassion Mobilized: Antisemitism, Racism, and the Politics of Animal Welfare in Germany, 1945–2002

In Judaism, the protection of life, including animal welfare, is a biblical commandment, and only the meat of uninjured animals is considered kosher (prepared or kept in conditions that follow the rituals of Jewish law). The Jewish method of slaughter (schechtia) is carried out without prior stunning and is intended to ensure rapid loss of consciousness and maximal exsanguination of the animal. It is performed exclusively by a shochet, a religiously certified slaughterer whose training encompasses not only technical precision and physical skill, but also strict ethical and spiritual qualifications. The act involves a single, uninterrupted incision across the animal’s throat using a flawlessly smooth and extremely sharp knife (chalaf). This cut severs the trachea, oesophagus, carotid arteries, jugular veins, and major nerve pathways, leading to quick unconsciousness and substantial blood loss, as required by Jewish dietary law. Animals that are diseased, injured, or show internal defects are disqualified from kosher status. These conditions are identified during the ritual inspection (bedika), following which the meat may be certified as kosher if no disqualifying signs are found.

Common stunning methods, such as a percussive blow to the head or the use of a captive bolt, cause injury to the animal’s skull and are therefore deemed unacceptable by Jewish authorities. For over 150 years, significant segments of German majority society have rejected the Jewish method of slaughter, demonstrating hate and hostility. Since the Second German Empire, animal protection societies have mobilized against shechita, denouncing it as a ‘cultural disgrace’ and ‘Jewish cruelty to animals’. Although numerous independent experts have disproved the allegation of cruelty, these societies have persisted in their calls for obligatory stunning in German slaughterhouses. Antisemitic voices have swiftly echoed this demand, while the rhetoric of animal welfare activists is itself not devoid of antisemitic undertones.

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Markets, Marginalization, and Maritime Violence in Late Medieval England

Investigating Violence at Sea

In 1343, more than 150 inhabitants of Great Yarmouth attacked two ships belonging to a certain Robert Morley that were anchored at the roadstead of Kirkley, a village ten kilometres to the south, and seized around £5,000 worth of goods.1 The assailants were members of the leading families of Great Yarmouth and ranged from ship owners and traders, to holders of political office (both royal and municipal), customs officers, bailiffs, and admirals. They were involved in the administration of justice, including as members of commissions appointed by the king or his chancery to investigate violence at sea. The victim, Morley, was also a familiar figure. He came from the local area, on the border between Suffolk and Norfolk, and was one of the most important landowners in the region. He also owned multiple merchant ships. In short, he was an important man in the early years of the war between the English and French kings, which had broken out in 1337. He had been appointed Admiral of the North several times by Edward III and had defended the Norfolk coast from a possible French invasion.2

The scene of the crime—a relatively unremarkable patch of water at first glance—plays an extremely prominent role in English sources from the fourteenth and fifteenth centuries as one of the key sites of economic activity in the region, as a place where customs were collected by the Crown and by local actors, and not least as a hotspot of maritime violence. The fact that Kirkley Roads became such a hotspot in the first place was due to the resource conflicts fought there between various actors from Great Yarmouth and other ports along the coast—specifically, over the catching and trading of herring.

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  1. Calendar of the Patent Rolls Preserved in the Public Record Office: Edward III, 1343–1345 (London, 1902), 166–7, 168, 172, 385. []
  2. Graham Cushway, Edward III and the War at Sea: The English Navy, 1327–1377 (Woodbridge, 2011), 77, 91–2, 96, 114–16. []