Citizens of the German Democratic Republic (GDR) who moved to the Federal Republic of Germany (FRG) in the 1980s later incorporated their migration experience into their biographies as success stories. When they relocated, they were between thirty and forty years old and had families. They migrated at a point in their lives when they had already acquired a lot of practical knowledge, if through experience in a different context. Their relocation was about much more than a change of residence, however. GDR citizens also had to come to terms with a new political system, bureaucracy, and society. What practical knowledge could they use to master their new situation? How did they experience their initial encounters with the new system, their search for employment, and their children’s education?
Even if scholars are no strangers to the history of knowledge, it sometimes feels as though some cultural and social historians are not very open to the subject, at least not in the case of contemporary history. Questions put forward by the history of knowledge are seen as sidetracking research from “real” work or “important” questions. Although I sympathize with this reaction, I cannot see any way around the history of knowledge. Without renewing the discussion on replacing the “society” in Gesellschaftsgeschichte with “knowledge,”1 I agree with Simone Lässig’s inclusive position that the history of knowledge is “a form of social and cultural history that takes ‘knowledge’ as a phenomenon that touches on almost every sphere of human life, and … uses knowledge as a lens to take a new look at familiar historical developments and sources.”2 In some cases, such as when examining the history of the revolutions of 1989–91 from a longer-term perspective, studying knowledge can also offer historians the opportunity to analyze material never before subjected to historical analysis.