“Imagine being accused of witchcraft. The Gedenkwand Hexenverfolgung Plaque stands as a stark reminder of a dark chapter in Osnabrück’s history.” It marks the spot where alleged witches were persecuted. Let’s delve into the past. We will explore the events that led to the creation of this memorial.
The Gedenkwand Hexenverfolgung Plaque is dedicated to the 276 women and 2 men who were accused and executed as witches in Osnabrück. The plaque serves as a memorial. It is also a reminder of the dangers of intolerance.
Osnabrück experienced two major waves of witch hunts. The first wave occurred in 1583. This was during a time of religious conflict. The mayor, Hammacher, sought a scapegoat for the people’s hardships. Epidemics and crop failures plagued the land. Long, harsh winters and general suffering fueled the accusations. Hammacher used these trials to maintain his power.
The second wave of witch hunts began in 1636. A power struggle between mayors Modemann and Pelzer triggered these trials. Osnabrück resisted Swedish occupation through these independent trials. These witch trials reveal that crises were not the only cause. Confessional and political intentions also played a role.
The Gedenkwand Hexenverfolgung Plaque is more than just a historical marker. It is a powerful work of art. The image on the Gedenkwand Hexenverfolgung Plaque sparked considerable controversy. Many people criticized its historical inaccuracies. The Catholic Church was initially portrayed as the sole perpetrator. A cardinal was depicted on a pedestal. A Dominican friar was shown participating in a water test. The cathedral dominated the cityscape’s silhouette.
Public discussions arose. Many people did not accept the Catholic Church as the sole symbol of oppression. An Evangelical clergyman was added to the design. The town hall was included in the background. A conference was held in 1987 to address historical questions. Research showed that both Catholic and Evangelical churches initiated witch hunts. The city and council of Osnabrück played a significant role in the persecutions and executions.
Initially hesitant, the CDU and FDP rejected the memorial design. Later, in 1991, the SPD and the Greens formed a majority. For the 350th anniversary of the Peace of Westphalia in 1998, Gundrum revived his image. The Greens argued that the image was highly relevant. It served as a warning rather than a historical truth. The SPD welcomed the changes made to the image. The CDU again rejected the image. The FDP compared the work to caricatures from the Nazi tabloid “Der Stürmer.”
The Gedenkwand Hexenverfolgung Plaque depicts a scene of torture and death. In the center, a “witch” stands on a pyre. A Franciscan friar raises a cross to strike her. To the left, a cardinal sits on a pedestal. He ignores the scene. A group performs a water test. A Dominican friar and an Evangelical clergyman are present.
To the right, rural people watch. One man cowers in fear. Another points accusingly at the viewer. The scene suggests that anyone could be the next victim.
In the background, a plague doctor pushes a cart. The silhouettes of Osnabrück’s town hall and cathedral are visible. Felix Nussbaum and a dark-skinned woman with a headscarf stand before the stage.
The Gedenkwand Hexenverfolgung Plaque includes references to Felix Nussbaum. He was an Osnabrück painter murdered by the Nazis. The connection suggests the Catholic Church was complicit in the persecution of Jews.
The Gedenkwand Hexenverfolgung Plaque also incorporates imagery of modern persecution. The burning house from Solingen symbolizes contemporary xenophobia. The transition of past and present shows that persecution and intolerance still exist. Gundrum wanted to take a socio-political and critical position. He believed the distance to historical backgrounds was now sufficient.
The Gedenkwand Hexenverfolgung Plaque is often overlooked in city tours. It could be the highlight of the tour. It is a reminder of the dangers of intolerance. It also shows the importance of remembering the victims of witch hunts.