This article analyzes the affective economy of West Germany's postwar society. After delineating the intellectual history of the Frankfurt Institute for Social Research's “Gruppenexperiment,” which consisted of 137 group interviews with different segments of West German society, my article focuses on one transcript of a 1950 group discussion of young fashion-designer apprentices. Based on a close reading, I study how the younger generation in West Germany constructed a passive and privatist self-image in which they could both articulate their emotional dissociation from National Socialism while clinging to antidemocratic, racist, and antisemitic feelings in metamorphosed form. The micrological focus of the analysis of the group's emotions is balanced by a rereading of both Helmut Schelsky's study about the “skeptical generation” and texts by researchers associated with the Institute for Social Research who came to markedly different conclusions about the West German youth.

How does one prepare for flight? Is it possible to plan for such a disruptive event? This article explores a unique publication project established precisely for that purpose: migration manuals published by a German-Jewish organization to support the masses of Jews fleeing Nazi persecution in the 1930s. These manuals consolidated elaborate information from all over the world to prepare Jews for impending displacement. They encompassed not only essential details but also impressions, recommendations, and complaints. The manuals’ editors assembled reports from individuals already settled in refuge, generating a collaborative self-help effort on a global scale. Analyzing their content, this article shows that the process of guiding readers into forced migration extended in this case beyond technical migration procedures to include knowledge transfer about the politics of race, class, and gender, reflecting how German-Jewish refugees studied and situated themselves within these categories.

The Habsburg Empire has typically been understood as a continental power with few overseas aspirations, or as Robert Musil waxed nostalgically in his fictional Kakania: “A Ship would now and then be sent off to South America or East Asia, but not too often.” It is mostly true, of course, that Austria did not have “ambition for world markets or world power,”1 but recently historians have begun to explore the role colonial fantasy played in an empire with no actual overseas colonies to speak of.2 The Empire did support a series of oceanic voyages in the 19th century. None resulted in permanent settlement of course, but the voracious enthusiasm with which a Habsburg public responded to them is a testament to the weight colonial discourse had even in continental empires like Austria's.3 A small, but exciting literature has sprung up around these expeditions, situating them in their broader political contexts.4 The exercise has been fruitful at situating Habsburg history in a broader global context and has done much to de-provincialize what was once a relatively insular field.

In 1525, Prussia became the first territory to enact the Reformation when its leaders issued a new church order based on the teachings of Martin Luther. As this article makes clear, these were not native Prussians instituting reforms but rather German clergymen, many of whom had travelled to Prussia because their marriages had provoked persecution in the Holy Roman Empire. To illuminate the intertwined phenomena of marriage, migration, and church reform in Prussia, this article compares the journeys of two German clergymen who travelled to Prussia and led the Reformation there: Paul Speratus, a Swabian preacher, and Albrecht of Brandenburg-Ansbach, the Grandmaster of the Teutonic Order. Although they came from different social strata and their journeys to Prussia were distinct, the leitmotif of marriage animates their embrace of the Reformation and their paths to Prussia.