It was a Marxist commonplace and Soviet official doctrine that Nazism was merely Fascism and that Fascism, in turn, was a product of capitalist self-interest in a moment of crisis. Accordingly, the Soviet authorities paid little attention to the distinctively racist side of Nazism, and its genocidal outcome, and instead focused their arrests and expropriations on businessmen, tainted officials, teachers and others responsible for advancing the interests of the social class purportedly standing behind Hitler. In this way the Soviet dismantling of the heritage of Nazism in Germany was not fundamentally different from the social transformation that Stalin was bringing about in other parts of central and eastern Europe.
The opportunistic dimension of Soviet policy towards ex-Nazis was a function of weakness. The Communists in occupied Germany were not a strong movement—and their arrival in the baggage train of the Red Army was hardly calculated to endear them to voters. Their only political prospect, beyond brute force and electoral fraud, lay in appealing to calculated self-interest. To the east and south Communists did this by encouraging the expulsion of ethnic Germans and offering themselves as guarantor and protector for the new Polish/Slovak/Serb occupants of the Germans’ vacated farms, businesses and apartments. This was obviously not an option in Germany itself. In Austria the local Communist Party made the mistake, in elections held in late 1945, of rejecting the potentially crucial support of minor Nazis and former Party members. In doing so it doomed the prospects for Communism in post-war Austria. The lesson was not lost on Berlin. The German Communist Party (KPD) decided instead to offer its services and its protection to millions of former Nazis.
The two perspectives—doctrine and calculation—were not necessarily in conflict. Ulbricht and his colleagues certainly believed that the way to expunge Nazism from Germany was by effecting a socio-economic transformation: they were not particularly interested in individual responsibility or moral re-education. But they also understood that Nazism was not just a trick perpetrated on an innocent German proletariat. The German working class, like the German bourgeoisie, had failed in its responsibilities. But for precisely that reason it would be more, not less likely to adapt itself to Communist goals, given the right combination of stick and carrot. And in any event the authorities in eastern Germany, like those in the West, had little choice—with whom else should they run the country if not ex-Nazis?
Thus on the one hand Soviet occupation forces fired from their jobs huge numbers of ex-Nazis—520,000 by April 1948—and appointed ‘anti-Fascists’ to administrative posts in their zone of occupation. On the other hand, German Communist leaders actively encouraged former Nazis whose records were not too publicly compromised to join them. Not surprisingly, they were very successful. Ex-Nazis were only too happy to expunge their past by throwing in their lot with the victors. As party members, local administrators, informers and policemen they proved uniquely well-adapted to the needs of the Communist state.
The new system, after all, was remarkably like the one they had known before: the Communists simply took over Nazi institutions like Labor Fronts or residential block-wardens and gave them new names and new bosses. But the adaptability of ex-Nazis was also a product of their vulnerability to blackmail. The Soviet authorities were quite prepared to conspire with their former enemies in lying about the nature and extent of Nazism in eastern Germany—asserting that Germany’s capitalist and Nazi heritage was confined to the western zones and that the future German Democratic Republic was a land of workers, peasants and anti-Fascist heroes—but they also knew better and had the Nazi files to prove it, should the need arise. Black-marketeers, war profiteers and ex-Nazis of all sorts thus made excellent Communists, for they had every incentive to please.
By the early 1950s, more than half the rectors of East German institutes of higher education were former Nazi Party members, as were over 10 percent of the parliament a decade later. The newly-formed Stasi (state security agency) took over not just the role and the practices of the Nazi Gestapo but many thousands of its employees and informers. Political victims of the incoming Communist regime, often charged in a blanket manner as ‘Nazi criminals’, were arrested by ex-Nazi policemen, tried by ex-Nazi judges and guarded by ex-Nazi camp guards in Nazi-era prisons and concentration camps taken over en bloc by the new authorities.
The ease with which individuals and institutions switched from Nazism or Fascism over to Communism was not unique to East Germany, except perhaps in scale. The wartime resistance in Italy harboured quite a few ex-Fascists of various kinds, and the post-war moderation of the Italian Communist Party probably owed something to the fact that many of its potential supporters were compromised with Fascism. In post-war Hungary the Communists openly courted former members of the Fascist Arrow Cross, even going so far as to offer them support against Jews seeking the return of their property. In wartime London the Slovak Communists Vlado Clementis and Eugen Löbl were stalked by Soviet agents recruited from pre-war Czech Fascist parties, whose testimony would be used against them in their show trial a decade later.
Communists were not alone in turning a blind eye to people’s Nazi or Fascist pasts in return for post-war political services. In Austria, former Fascists were often favoured by Western authorities and allowed to work in journalism and other sensitive occupations: their association with the corporatist, authoritarian regime of pre-war Austria was neutralized by the Nazi invasion and by their altogether credible and increasingly serviceable antipathy for the Left. The Allied Military Government in the frontier zone of north-east Italy protected former Fascists and collaborators, many of them wanted by the Yugoslavs, while Western intelligence services everywhere recruited experienced and well-informed ex-Nazis—including the ‘Butcher of Lyon’, the Gestapo officer Klaus Barbie—for future use: not least against the ex-Nazis in Soviet service, whom they were well-placed to identify.
In his first official address to the parliament of the Federal Republic of Germany, on September 20th 1949, Konrad Adenauer had this to say about denazification and the Nazi legacy: ‘The government of the Federal Republic, in the belief that many have subjectively atoned for a guilt that was not heavy, is determined where it appears acceptable to do so to put the past behind us.’ There is no doubt that many Germans heartily endorsed this assertion. If denazification aborted, it was because for political purposes Germans had spontaneously ‘denazified’ themselves on May 8th 1945.
And the German people were not alone. In Italy the daily newspaper of the new Christian Democrat Party put out a similar call to oblivion on the day of Hitler’s death: ‘We have the strength to forget!’, it proclaimed. ‘Forget as soon as possible!’ In the East the Communists’ strongest suit was their promise to make a revolutionary new beginning in countries where everyone had something to forget—things done to them or things they had done themselves. All over Europe there was a strong disposition to put the past away and start afresh, to follow Isocrates’ recommendation to the Athenians at the close of the Peloponnesian Wars: ‘Let us govern collectively as though nothing bad had taken place.’
This distrust of short-term memory, the search for serviceable myths of anti-Fascism—for a Germany of anti-Nazis, a France of Resisters or a Poland of victims—was the most important invisible legacy of World War Two in Europe. In its positive form it facilitated national recovery by allowing men like Marshall Tito, Charles De Gaulle or Konrad Adenauer to offer their fellow countrymen a plausible and even prideful account of themselves. Even East Germany claimed a noble point of origin, an invented tradition: the fabled and largely fabricated Communist ‘uprising’ in Buchenwald in April 1945. Such accounts allowed countries that had suffered war passively, like the Netherlands, to set aside the record of their compromises, and those whose activism had proven misguided, like Croatia, to bury it in a blurred story of competing heroisms.