Anna Pappritz

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Anna Pappritz, 1904

Anna Pappritz (born May 9, 1861 in Radach near Drossen in the province of Brandenburg ; †  July 8, 1939 there ) was a German writer , women's rights activist and abolitionist . She is considered one of the leading experts on the “prostitution question” in the German Empire and the Weimar Republic and published numerous papers on the causes of prostitution and the situation of prostitutes. She succeeded in promoting abolitionism in Germany, especially in theGerman women's movement , which was directed against double standards and the punishment of prostitutes. In the German Society for Combating Venereal Diseases , founded in 1902 and on whose board she was the only woman, she represented the abolitionist minority position. From 1904 to 1934 she was second or first chairman of the German branch of the International Abolitionist Federation (IAF). One of her greatest political successes was the 1927 Act to Combat Venereal Diseases , which abolished the criminality of prostitution.

Life

Childhood and adolescence

Anna Pappritz's parents were Pauline Pappritz, née von Stülpnagel, and Richard Pappritz, owner of a manor in Radach in the Neumark (Brandenburg province). They were wealthy and held a prominent social position in the Märkisch region. Anna Pappritz was born on the manor in 1861 as the fifth child and third girl. When she was born, her two older sisters had already died. Therefore, she grew up with her three brothers as the only girl in the country. She developed the closest relationship with her brother Richard, who was six years her junior. Anna Pappritz later described her childhood and youth as isolated and overwhelming and without intellectual stimulation. She received private lessons from educators and the local clergyman. In contrast to her brothers, who attended the monastery school in Roßleben and then enjoyed university and military training, she was denied further training; She also had little contact with female peers. At the age of 19 she had a riding accident and had to be operated on in a women's clinic in Berlin because of serious internal injuries. She suffered from the long-term effects of the accident (including chronic nerve pain ) for a lifetime.

In 1877, at the age of 55, his father suddenly died of pneumonia . The mother ran the estate for the next seven years until the eldest son Curt Pappritz took it over in 1884. Pauline Pappritz then moved to Berlin with her 23-year-old daughter and the youngest son Richard .

Life as a writer in Berlin

Little is known about Anna Pappritz's first years in Berlin. Her brother Richard attended high school and later reported enthusiastically about attending theater performances. Until he finished his studies in 1892, he lived almost continuously with his mother and sister in Berlin. After that, Anna and Pauline Pappritz lived alone in the Berlin apartment. In 1893 Anna Pappritz published a volume of short stories (From the mountains of Tyrol) . The novellas deal with interpersonal issues in the world of the East Prussian landed nobility and officer families. They play in Berlin and Tyrol , the mountains of which Pappritz describes in detail. Her biographer Kerstin Wolff attested to her first work that it was fluid and easy to read, but that the characters now seem artificial and stereotyped. The literary scholar Alexandra Ivanova found traces of later women's political standpoints in these early publications.

A year later, Pappritz published the novel Prejudices - a novel from Märkische social life, in which she dealt with the worldview of her upper-class class of origin and largely reflected the constellation of her family. The secondary character Hertha, who is based on Pappritz himself, has strong feelings of guilt towards her mother due to a disability and is desperate for a rigid, formulaic interpretation of Christianity, as was taught to Pappritz in her youth. Unlike Pappritz, however, she does not question her socialization and ultimately commits suicide. The novel, according to Kerstin Wolff, “shows the supremacy of the male life, which is based on female powerlessness.” In her memoir , Pappritz later described it as a “ confession ” and reported that the publication led to “years of estrangement” from her family.

Contact to the women's movement

Hanna Bieber-Böhm, 1899
Minna Cauer, 1899
Josephine Butler, 1876

In 1895 Anna Pappritz traveled to England for the first time for health reasons . She stayed in a London women's club, visited women's educational institutions and made contacts through which she got to know the women's movement . In a life report written in 1908, she wrote that it was here that she first learned of the existence of prostitution and its state regulation. In her novels she had written about illegitimate sexuality and extramarital affairs, but she had never heard of prostitution in the sense of bought sexual intercourse - at least according to her own statements.

After her return, she sought contact with the German women's movement, read the works of the women's rights activist Helene Lange , attended lectures at the Victoria Lyceum and subscribed to the magazine Die Frauenbewegung, published by Minna Cauer . She attended the meetings of three differently oriented associations of the women's movement: the Berlin women's association of Helene Lange, the association Frauenwohl under Minna Cauer and the association of youth protection of Hanna Bieber-Böhm . Pappritz offered her cooperation, which Minna Cauer accepted. Then Pappritz was in charge of the newly founded library on the women's issue - presumably until 1899 - which collected all new, but also older, works on the women's issue. By examining and reading the works in the women's library, Pappritz developed a sound knowledge of the practical and theoretical issues of the German women's movement. In 1896 she published her first article on women's politics in the women's movement ("What Hans doesn't learn, Hans never learns") , in which her disappointment at not having received a sound schooling was reflected.

Anna Pappritz 'contribution to the establishment of abolitionism in the German Empire

Anna Pappritz was particularly interested in the regulation of prostitution. In 1894, Hanna Bieber-Böhm managed to get the women's movement to take up the issue when a petition she had brought in for morality was passed by the Bund Deutscher Frauenvereine (BDF). Bieber-Böhm was thus the recognized expert who defined the official policy of the Federation of German Women's Associations with regard to prostitution. It relied on a program of propaganda (education), prophylaxis and punishment of the prostitutes. Pappritz initially joined Bieber-Böhm in 1896. However, she was not convinced by Bieber-Böhm's proposed solution to the prostitution problem. In 1898 Minna Cauer reported to the women's movement on the Congress of the International Abolitionist Federation (IAF) in London. It was through this report that Pappritz first heard of the abolitionist movement and its founder, Josephine Butler . Her political ideas immediately met with great approval. She began to deal with the principles of this organization, which campaigned for the abolition of state-regulated prostitution.

In the same year Pappritz published a first article in which she presented her new abolitionist convictions and sharply attacked Bieber-Böhm's positions. Bieber-Böhm and the BDF accused them of supporting the double standards of society. The article outraged many women from the BDF. However, based on the article, the Colmar pastor Hoffet suggested to Pappritz to set up an abolitionist organization in the German Empire. Pappritz initially evaded this suggestion and instead tried to win over the Berliner Verein Frauenwohl, headed by Minna Cauer, for this field of work. Until then, this had worked closely with Bieber-Böhm's youth protection association. After the London IAF conference, Cauer also began to reorientate himself with regard to morality and prostitution. At the general assembly of the Frauenwohl Association, at which Bieber-Böhm ran for re-election as a board member, there was a battle vote. Instead of Bieber-Böhm, Anita Augspurg , who stood for the abolitionist direction, was elected - also with Anna Pappritz's vote. The "election battle" led to bitter hostility and cost the association half of its members. Bieber-Böhm also left the club. Pappritz 'request that the association should set up a morality committee, however, Cauer rejected. Instead, Cauer encouraged Pappritz to found an abolitionist association. When Pappritz was still hesitant, Lida Gustava Heymann from Hamburg took the initiative and founded the first German morality association in Hamburg to represent abolitionism. Pappritz 'and Heymann's abolitionist ideas were not congruent, so that Pappritz now also founded an abolitionist morality association in Berlin, with Cauer supporting them at the beginning.

With the founding and management of the association, the women's movement increasingly became Anna Pappritz's purpose in life; In her memoirs she describes the "struggle for a higher development of sexual morality, for the liberation of my sex from terrible sexual bondage " as her life's work. She increasingly acquired knowledge, especially in questions of morality and sexual hygiene, which she tried to pass on in publications in almost all journals of the bourgeois women's movement, in specialist journals and in the general press. Furthermore, between 1900 and 1912, in particular, she undertook countless lecture tours and thus became one of the best-known experts on the subject of “morality”. During this period, this term was particularly used to refer to prostitution and the spread of sexually transmitted diseases. The organizational structure of the moral movement, to which Pappritz contributed with her lecture tours, was laborious, since hardly anyone was willing to publicly profess the abolitionist ideas.

As early as 1899, after a lecture by Pappritz, the Association of Progressive Women's Associations (VFF) adopted a resolution directed against the regulation of prostitution. The BDF, on the other hand, stuck to Hanna Bieber-Böhm's positions. In 1899, Pappritz traveled to the international IAF conference in Geneva, where he met Josephine Butler and other abolitionist leaders. Unlike Lida Gustava Heymann, Pappritz did not only want to act as an agitator, but also to provide practical help. Accordingly, the Berlin Sittlichkeitsverein tried to offer separate "hygiene courses" for young people according to gender, which was forbidden by the magistrate . The different strategies of Heymann, who relied on scandalization, and Pappritz, who also wanted to have a charitable effect, led to a competitive situation that ultimately led to a break.

Pappritz finally developed away from the radical wing of the German women's movement, which was represented by the VFF, also because the VFF only gave little support to abolitionist work. The abolitionist Berlin morality association joined the Bund Deutscher Frauenvereine in 1900. This step and Pappritz 'support of Marie Stritt as chairman of the BDF ultimately led to a falling out with Minna Cauer. In 1902 Pappritz was elected to the board of the BDF. In the following years, together with Katharina Scheven from Dresden, Pappritz succeeded in anchoring an abolitionist orientation in the morality commission of the BDF, thereby overriding Hanna Bieber-Böhm's positions. Katharina Scheven took over the chairmanship. For Pappritz himself, these developments meant that many friendships that had previously been central to her - including those with Cauer, Augspurg and Heymann - broke up.

In 1902, the German Society for Combating Venereal Diseases (DGBG) was founded by doctors and social hygiene specialists . Anna Pappritz was elected as the only woman to the board of the new society under pressure from the moral associations. Abolitionist ideas were only represented by a minority in society. Pappritz exchanged letters with doctors and social politicians and at specialist congresses and became known outside of the bourgeois women's movement through his work for the DGBG.

In 1904 the international IAF congress took place in Dresden, and Pappritz helped to organize it. The congress led to the amalgamation of the existing abolitionist local associations to form the German branch of the IAF. The official seat of the national umbrella organization was Bremen, whose association law was comparatively liberal. Katharina Scheven from Dresden took over the chairmanship of the umbrella organization; Anna Pappritz became deputy chairwoman. Unlike other national umbrella organizations of the IAF, the German umbrella organization was led by an all-female board. As early as 1902, the Dresden branch had published the magazine Der Abolitionist , which from 1904 became the organ of the umbrella organization.

Life as an abolitionist until the end of the First World War

Margarete Friedenthal, 1919
Chairman of the first German women's congress in Berlin at the beginning of March 1912. Back row from left: Elisabeth Altmann-Gottheiner , Martha Voss-Zietz, Alice Bensheimer , Anna Pappritz. Front row from left: Helene von Forster , Gertrud Bäumer , Alice Salomon .
Call to the women of Frankfurt to abolish animation pubs and bars, speaker and others. Anna Pappritz, around 1910

In her private life, Anna Pappritz led a life that was not atypical for a Berlin women's rights activist: she learned to ride a bike, traveled with friends to major international congresses and published numerous abolitionist articles and monographs. Around 1899 she met her future partner Margarete Friedenthal , who was also active in the Berlin women's movement and, like Pappritz, was a member of the Frauenwohl association. From around 1900 the two were a couple; the cohabitation would last until Pappritz 'death in 1939. Pappritz was well off financially, if not rich, and her sources of income are not precisely known. Her biographer Kerstin Wolff considers an inheritance in the event of her father's death or regular maintenance payments from her eldest brother to be possible.

After the quarrel with the radical wing of the women's movement, the moderate women's rights activists Helene Lange, Gertrud Bäumer , Käthe Schirmacher (until their turn to nationalism), Dorothee von Velsen and Marie-Elisabeth Lüders belonged to Pappritz's circle of friends . Relationships with her mother and brothers returned to normal. In 1910 she, who had been living with her mother until then, finally moved into her own apartment. Her mother died a year later. Anna Pappritz's apartment in Berlin-Steglitz then became the base of her family when visiting Berlin, some of which lasted for weeks.

From 1904 Anna Pappritz and Katharina Scheven were the leading abolitionists in the German Empire. Sexual ethics was also an important topic for Pappritz at the time. Here she represented much more conservative views than the chairwoman of the Federation for Maternity Protection , which was founded in 1905 , Helene Stöcker , who advocated free love. Pappritz rejected it not only because of her own moral sense, but also because she suspected that the consequences of free sexuality would only work to the detriment of women. Like large parts of the bourgeois women's movement, she feared that in a illegitimate partnership men would increasingly evade their obligations towards women and common illegitimate children. The practical effect of this fear was that she always upheld marriage as a social model in her public statements.

Anna Pappritz went on a trip to India with Katharina Scheven in the winter of 1912/13. The initiative had come from Scheven, who asked Pappritz in the summer of 1912 if she would accompany them. In a total of four months, the two women first traveled from Trieste to Ceylon, where they spent ten days, and then crossed to India, where they traveled to Bombay via Madura , Madras , Calcutta , Darjeeling and Agra over a period of eight weeks . There they met the doctor Temulji Bhicaji Nariman , who had made a name for himself in the reform of obstetrics. Otherwise the trip was more of a tourist nature. After her return, her state of health, which had always been unstable, deteriorated so radically for several years that she had to reduce her workload and, in particular, her travel workload. What Anna Pappritz had suffered from can no longer be clearly explained. She was sick twice with dengue fever on the trip ; But it is also likely that the illness from 1913-17 was related to the constant complaints since the hospital stay around 1880.

As a result of her illness, Anna Pappritz, who was not critical of the war, spent the first years of the war in seclusion in her apartment in Steglitz. In 1916/17 her health improved; in return, their living situation deteriorated. She suffered from a lack of coal and food, but during this time her family supported her with deliveries.

Weimar Republic

After the end of the First World War, Anna Pappritz had lost her fortune. From 1919 she rented a room in her apartment to Martha Dönhoff, a member of the Prussian state parliament . She had to work for the first time when she was over 60. From 1922 she worked as a supervisor in a printing company. She continued to advocate abolitionism.

In 1919, Anna Pappritz published the book Introduction to the Study of Prostitution Issues at the renowned Johann Ambrosius Barth publishing house , to which, in addition to Pappritz, twelve authors had contributed. With this work Pappritz was established as the prostitution expert of the Weimar Republic. In the meantime, the political environment had changed. With the Weimar Constitution , women had now also received political rights. This also made it possible for women who worked in prostitution to organize themselves for the first time (even if the first attempts did not last long). With this, the prostitutes who were subject to police regulations had come one step closer to their goal of becoming citizens with equal rights.

Another change occurred in Pappritz ′ direct work environment: Katharina Scheven died in 1922 after a brief, severe kidney disease. In an obituary, Pappritz paid tribute to the good personal relationship and work companionship that she had with her long-time colleague and friend. From then on she took over the chairmanship of the German branch of the IAF.

After the First World War, the DGBG resumed its work on a law to combat sexually transmitted diseases. Pappritz 'improved health again allowed her to work personally in the DGBG's expert commission. After years of reluctance, the commission had decided to endorse the abolition of the regulation of prostitution, thus moving closer to abolitionist positions. The DGBG commission finally sent the government and the population policy committee legislative proposals that no longer differentiated according to gender. In 1923, success seemed within reach when the Reichstag adopted a law that closely followed the proposals of the DGBG commission. But the Reichsrat overturned the law at the instigation of the SPD due to the " quack regulation ", which would have allowed the treatment of venereal diseases only to licensed doctors. In the years that followed, the abolitionist movement lost its popularity as its followers frustrated the compromises that had to be made. Anna Pappritz continued to strive, however, and arranged for applications to be made to the Reichstag in 1925 to resume the legislative initiative.

It was not until 1927 that the law to combat sexually transmitted diseases was passed and the regulation of prostitution was formally abolished. Thus the main goal of the abolitionist endeavors in Germany seemed to have been achieved. Paragraph 3 of the law abolished the moral police and the system of regulations. Instead, a health authority was introduced. Paragraphs 16 and 17 regulate the principle of impunity for prostitution, banned brothels and re-regulated the “ dome paragraph ”, which was intended to improve the housing situation of prostitutes. The lobbying work of the Federation of German Women's Associations also made a significant contribution to the adoption of the law.

In practice, however, the new legal norm soon led to problems due to ambiguous formulations that gave the exporting countries a great deal of leeway. So it was still at the discretion of the police when a behavior violated "morality and decency". Bavaria in particular failed to comply with the law when the Bavarian Ministry of the Interior transferred the tasks of the health authority to the police department, thereby negating the essential innovation of the law, the separation of the police and the health authority.

Anna Pappritz was 70 years old in 1931. On this occasion, she was honored and celebrated by friends and work colleagues. The newspapers also recognized her commitment and described her as a “sociopolitical woman leader”. Their decades of commitment were also recognized by representatives of the state. A scientific conference was organized for her birthday, which dealt with the changes after the new regulations on prostitution came into force.

The time of National Socialism

The new legal provisions did not last: Shortly after 1933, the National Socialists reintroduced the regulation of prostitution and later approved brothels again, the abolitionists of which the abolitionists had always called for.

Anna Pappritz was close to the liberals all her life. The majority of her fellow campaigners were recruited from the liberal spectrum; her partner Margarete Friedenthal was a city councilor for the DDP . Until 1933, Pappritz rented a room to Martha Dönhoff, member of the DDP state parliament. There is no evidence of a change in worldview: In Pappritz's estate there are several letters addressed to her from the Nazi era that dealt critically with the regime. There is also a draft of a letter to the head of the National Socialist Women's Association , Gertrud Scholtz-Klink , in which the now 75-year-old Pappritz tries to convey a positive image of the women's movement in the Weimar Republic, and in doing so she is sharply divergent pacifist wing of the women's movement around Lida Gustava Heymann . However, the entirety of the private correspondence clearly shows that Pappritz rejected National Socialism and suffered from censorship and repression against her Jewish friends and colleagues. However, one can assume that like many women in the bourgeois women's movement, she massively underestimated his character. On the other hand, at least in the early days, one's own possibilities of influencing were greatly overestimated.

Like many women in the bourgeois women's movement, Anna Pappritz was confronted after 1933 with the question of how to deal with the new power constellation. Although the bourgeois women's movement leaned towards the liberal spectrum in large parts , they saw themselves as representing all women and thus as (party) politically neutral. Against this background, large sections of the women's movement tried to continue their work, at least in part, under the National Socialist regime. The first few years in particular were characterized by attempts to find compromises with the new rulers. For example, there is an article from 1933 in which Pappritz deals with Hitler's statements on the fight against syphilis in Mein Kampf and comes to the interpretation “that Hitler would work to prevent prostitution from being regimented again, and just like abolitionism I wanted to fight the causes of prostitution mainly by educating the younger generation and not just the symptoms. ”However, this was a fallacy, since National Socialism relied on completely different means, such as the reintroduction of brothels to control prostitutes more closely.

Gravestone of suffragette Anna Pappritz (1861–1939) in Radachów, Poland

After a while, Anna Pappritz probably realized that too. In 1939 she and her fellow campaigners Marie-Elisabeth Lüders and Dorothee von Velsen criticized Gertrud Bäumer , a publicist and former liberal member of the Reichstag, who also belonged to the bourgeois women's movement, for making too many concessions to the National Socialist censorship to be able to continue publishing her magazine Die Frau . The magazine Der Abolitionist had already stopped appearing at the end of 1933; in February 1934 Pappritz resigned from her position as chairwoman of the German branch association - probably for health reasons. Already in April of the previous year she had resignedly stated: "The association has ceased to be a fighting organization because freedom of expression in word and in writing is prohibited."

Weak health and meanwhile in economic difficulties due to inflation and illness, she, who had always valued living alone, finally moved to her partner Margarete Friedenthal, whose initially considerable fortune had also been consumed. As the correspondence in her estate shows, she continued to follow developments in her field of work. However, Pappritz did not see the actual reintroduction of the brothel system on September 9, 1939. She died in July 1939 of severe bronchitis while she was spending the summer vacation with Margarete Friedenthal in her home town of Radach, and was buried there in the family cemetery.

Works and thinking

Anna Pappritz and Abolitionism

Pappritz presented her views and suggestions on the prostitution question in several writings. The background of her political work was the fact that the state "regulated" prostitution by the police. These regulations were based on the assumption that prostitution was necessary because regular sexual intercourse was medically necessary for men. In order to protect the men (and only these) from infection by sexually transmitted diseases, prostitutes were subjected to regular police and medical checks. The abolitionists criticized this practice for several reasons. On the one hand, under the system of regulations, only women were held responsible for the spread of venereal diseases that were not yet effectively treatable at the time and, if necessary, criminalized; on the other hand, police regulations were prone to corruption and harassment in practice.

Abolitionism called for the abolition of these police regulations and instead advocated a package of social and legal measures. Since the causes of prostitution were also seen in poor employment opportunities for women of the working class and in cramped living conditions, improvements in housing and in the working and living conditions of working women, expanded childcare, cheap and "noble popular entertainment" and better medical care for poorer people should be take preventive action. On the repressive side, action should be taken against trafficking in girls and forced prostitution ; a ban on brothels was also advocated in order to prevent the exploitation of prostitutes by the operators. Furthermore, only the knowingly infecting another person with a sexually transmitted disease should be prosecuted at the request of the person, instead of treating the sexual intercourse of a knowingly infected person as an official offense, as was previously the case. Since the 1920s, however, Pappritz has also supported the introduction of so-called “endangered” girls and women into closed homes, where they are encouraged to do “useful work” under the supervision of carers. Abolitionism thus distinguished itself from Hanna Bieber-Böhm's policy of prohibition , but was not itself free from repressive measures, including advocating deprivation of liberty for deviant behavior.

Anna Pappritz 'picture of prostitutes

The opinion held in large parts of contemporary journalism that there are “born” prostitutes was rejected by Anna Pappritz. In line with contemporary popular science discourse, she did indeed take the view that there are hereditary "stressful" factors; The main cause, however, was found in social misery and material hardship, as well as in a wage level that seldom allowed a worker or female clerk to cover their subsistence level, even with full-time work. In addition, there was the double standard of a society that accepted extramarital sexuality in men, but used it as an occasion for permanent social ostracism in women.

Statements by prostitutes themselves can only be found in one of Pappritz's numerous writings; otherwise, those affected are shown passively. The abolitionists saw themselves as advocates of the prostitutes, not as their comrades-in-arms. "The idea that a prostitute might not want to be saved has hardly been discussed in abolitionist circles," says biographer Kerstin Wolff. Pappritz ignored the fact that women are not a uniform group and that interests between women could also differ depending on the socio-economic situation. She shared this attitude with many civil women's rights activists. Deeply rooted in bourgeois- meritocratic thinking, they saw themselves as a female elite who stood up for women of their own as well as those of other classes, but also often claimed to know their interests and to be able to speak for them. Against this background, it was evidently not a contradiction for Pappritz to advocate the admission of former prostitutes and “endangered” underage girls to closed educational institutions. Pappritz biographer Wolff on this:

“The 'social discipline' is fundamentally laid out in the ideas of abolitionism and in its behavior towards prostitutes, since its members did not speak to prostitutes and did not develop political demands with them, but talked about them. This was formulated by prostitutes themselves at the beginning of the 1920s. If there had been a joint conversation, the abolitionists would have made an interesting discovery: the prostitutes also did not speak and speak with one voice; here too there were and are different ideas and wishes [...] "

Allegations of anti-Semitism

In the literature Anna Pappritz was sometimes accused of being anti-Semitic . The criticism was based mainly on two publications: In Der Mädchenhandel und seine combat (1924) she cites examples of convicted girl traffickers, a striking number of whom bear Jewish names. Whether Pappritz's presentation realistically reproduces the numerical proportions of the statistics available to her cannot be reconstructed due to a lack of evidence. In another publication, Introduction to the Study of the Prostitution Question (1919), there is a passage in which Pappritz describes the girl trafficking in Russia, citing Russian sources, as "firmly in the hands of Polish Jews". Furthermore, in a case study on a prostitute in the first paragraph, she mentions her Jewish religious affiliation and later emphasizes that the woman also had “Jewish customers”. In this context, the biographer Wolff points out that Pappritz presents several other case studies in the same writing in which Christian denominations are mentioned, although the stories are otherwise quite similar. One could also read the emphasis on the respective religious affiliation in such a way that Pappritz wanted to emphasize how indiscriminately the path to prostitution could run in different social groups. To raise charges of anti-Semitism on the basis of these two isolated passages is not enough. What the two writings did show in their overall context, however, was Pappritz's claim to be able to speak and make decisions for women from other social groups and classes: “Of course, she speaks on behalf of all women and is also not afraid to speak to other people because of their behavior pathologize. "

Elsewhere Pappritz spoke out against the legal disadvantage of Jews. When in 1933 the Jewish or non “Aryan” members of the board of the Berlin branch resigned because otherwise the public funding would have been suspended, Pappritz himself wanted to resign and only remained in office at the sustained insistence of the Jewish / non “Aryan” fellow campaigners.

Impact history

In her obituary in Die Frau , her long-time friend Gertrud Bäumer Pappritz described - with reference to her long-standing medical history - as "a humorous, spiritually lively, humanly participating patient, in whose camp a cheerfulness stimulated by her own dry joke always remained the resounding mood" . The Pappritz biographer Kerstin Wolff noted that the history of abolitionism in Germany ended with the death of her central figure. It was not until the late 1960s that the new wave of the women's movement began to deal with the issue of prostitution again.

Even decades later, her close co-workers paid tribute to the importance that Pappritz had had for them. For example, Marie-Elisabeth Lüders , who has been a member of the Bundestag for many years, wrote in her autobiography in 1963 that her own position on questions of morality was influenced by the spirit and by the impression of Anna Pappritz's moral courage. She owes her “everything!” Lida Gustava Heymann described her in her 1943 memoir as “one of the best-oriented and most objective experts” within the moral movement, despite the long-standing division.

Anna Pappritz's estate is in the Helene Lange Archive in the Berlin State Archive . In 2019, the historian Bianca Walther discovered the diary that Anna Pappritz wrote during her trip to India in the estate of Marie-Elisabeth Lüders in the Federal Archives . Walther published an edition of the diary in 2020.

Works (selection)

Fiction

  • From the mountains of Tyrol. 1893.
  • Prejudices - a novel from the Märkische social life. 1894.
  • The truth. 1897.
  • A disinherited. 1898.

Abolitionist writings

  • The Reich Law to Combat Venereal Diseases from the Point of View of Women. 1902.
  • Master morality. Leipzig [approx. 1903]
  • The economic causes of prostitution. Berlin 1903
  • The world you don't talk about. Edited from the papers of a police officer. 1907.
  • Prostitution and abolitionism. 1917.
  • The trafficking in girls and how to combat it. 1924.
  • Official Handbook of the Vulnerable Welfare. 1924.

diary

  • Indian diary. A suffragette travels to Ceylon, India and Cairo. Edited and provided with an introduction by Bianca Walther, with a foreword by Bärbel Kuhn and Kerstin Wolff (= SOFIE series on gender research, vol. 24), Röhrig Universitätsverlag, St. Ingbert 2020, ISBN 978-3-86110-750-7 .
  • Writings by Anna Pappritz

  • The health dangers of prostitution 1902

  • The economic causes of prostitution 1903

  • “The world one does not speak of!” (From the papers of a police officer) 1907

  • The Housing Question in 1908

literature

Contemporary

Published after Anna Pappritz's death

  • Margit Göttert: “I am born with women's rights ideas.” Anna Pappritz (1861–1939) . In: Ariadne . No. November 28 , 1995, pp. 50-55 .
  • Heidi Koschwitz, Birgit Sauer: Pappritz, Anna. In: Hugo Maier (Ed.): Who is who of social work. Freiburg 1998, pp. 458-460.
  • Kirsten Reinert:  Pappritz, Anna. In: New German Biography (NDB). Volume 20, Duncker & Humblot, Berlin 2001, ISBN 3-428-00201-6 , p. 55 f. ( Digitized version ).
  • Kerstin Wolff: The seventieth birthday. The abolitionist Anna Pappritz and the circle of her well-wishers . In: Ariadne . No. 55 , May 2009, p. 26-33 .
  • Kerstin Wolff : Herrenmoral: Anna Pappritz and Abolitionism in Germany. In: Women's History Review . Vol. 17, April 2, 2008, pp. 225-237.
  • Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 .
  • Bianca Walther: Introduction . In: Bianca Walther (Ed.): Anna Pappritz. Indian diary. A women's rights activist from Berlin travels to Ceylon, India and Cairo, November 1912 - February 1913 . Röhrig, St. Ingbert 2020, ISBN 978-3-86110-750-7 , p. 11-63 .

Web links

Commons : Anna Pappritz  - Collection of pictures, videos and audio files
Wikisource: Anna Pappritz  - Sources and full texts

Individual evidence

  1. ↑ Margit Göttert: “I am born with women's rights ideas.” Anna Pappritz (1861–1939). In: Ariadne. Issue 28, 1995, pp. 50-55; here: p. 55.
  2. ↑ a b Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 13-14, 18 .
  3. ↑ Margit Göttert: “I am born with women's rights ideas.” Anna Pappritz (1861–1939) . In: Ariadne . No. November 28 , 1995, pp. 50–55 , here p. 51 .
  4. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 29-31 .
  5. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 37-47 .
  6. ↑ Anna Pappritz: How I got my work. Unpublished manuscript, Berlin 1908, Landesarchiv Berlin B Rep. B Rep. 235-13 MF-Nr. 3467-3470, available online here , p. 23.
  7. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 48-52 .
  8. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 61-67 .
  9. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 77-80 .
  10. ↑ Anna Pappritz: “What Hans never learns, Hans never learns” . In: The women's movement . tape 2 , no. 22 , November 15, 1896, pp. 209-210 .
  11. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 80-82 .
  12. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 90-99 .
  13. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 100-107 .
  14. ↑ Anna Pappritz: How I got my work. Unpublished manuscript, Berlin 1908, Landesarchiv Berlin B Rep. B Rep. 235-13 MF-Nr. 3467-3470, available online here , p. 20.
  15. ↑ a b c Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 107-111 .
  16. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 112-122 .
  17. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 133-137 .
  18. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 208 .
  19. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 123-124 .
  20. ↑ Bianca Walther: The Busch from Derfflingerstrasse. Margarete Friedenthal (1871-1957). In: Homepage Bianca Walther. November 26, 2019, accessed April 25, 2021 (German).
  21. ↑ Bianca Walther: Introduction . In: Bianca Walther (Ed.): Anna Pappritz. Indian diary. A women's rights activist from Berlin travels to Ceylon, India and Cairo, November 1912 - February 1913 . Röhrig, St. Ingbert 2020, ISBN 978-3-86110-750-7 , p. 20-27 .
  22. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 194 .
  23. ↑ Bianca Walther: Introduction . In: Bianca Walther (Ed.): Anna Pappritz. Indian diary. A women's rights activist from Berlin travels to Ceylon, India and Cairo, November 1912 - February 1913 . Röhrig, St. Ingbert 2020, ISBN 978-3-86110-750-7 , p. 20-27 , p. 28 .
  24. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 181-182 .
  25. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 204 .
  26. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 219-230 .
  27. ↑ Bianca Walther: Introduction . In: Bianca Walther (Ed.): Anna Pappritz. Indian diary. A women's rights activist from Berlin travels to Ceylon, India and Cairo, November 1912 - February 1913 . Röhrig, St. Ingbert 2020, ISBN 978-3-86110-750-7 , p. 29-33 .
  28. ↑ Bianca Walther: Introduction . In: Bianca Walther (Ed.): Anna Pappritz. Indian diary. A women's rights activist from Berlin travels to Ceylon, India and Cairo, November 1912 - February 1913 . Röhrig, St. Ingbert 2020, ISBN 978-3-86110-750-7 , p. 29 ff .
  29. ↑ Bianca Walther: Introduction . In: Bianca Walther (Ed.): Anna Pappritz. Indian diary. A women's rights activist from Berlin travels to Ceylon, India and Cairo, November 1912 - February 1913 . Röhrig, St. Ingbert 2020, ISBN 978-3-86110-750-7 , p. 18, 35, 39 .
  30. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 261-264 .
  31. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 295 .
  32. ↑ a b Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 281-282 .
  33. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 311-313 .
  34. ↑ a b Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 302-310 .
  35. ↑ Anna Pappritz: Mrs. Katharina Scheven † . In: The Abolitionist . No. 4 , 1922, pp. 25-26 .
  36. ↑ a b c Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 313-323 .
  37. ↑ Kerstin Wolff: The seventieth birthday. The abolitionist Anna Pappritz and the circle of her well-wishers . In: Ariadne . No. 55 , May 2009, p. 26-33 .
  38. ↑ Anna Pappritz; Mittermaier, Wolfgang: Farewell to the readers of the abolitionist. In: The Abolitionist. Volume 32, No. 6, 1933, p. 82.
  39. ↑ Heymann had lived in exile with her partner Anita Augspurg since 1933 .
  40. ^ Kerstin Wolff: Anna Pappritz. 2017, p. 356; see also Angelika Schaser: Helene Lange and Gertrud Bäumer. 2010, pp. 304f.
  41. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 335 .
  42. ↑ Angelika Schaser : Helene Lange and Gertrud Bäumer. A political community. 2nd, revised and updated edition. Cologne et al. 2010, ISBN 978-3-412-09100-2 , p. 304.
  43. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 332 .
  44. ↑ a b Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 357 .
  45. ↑ cf. B. Anna Pappritz: Lord morality. 3. Edition. Leipzig 1903, p. 7ff.
  46. ↑ Anna Pappritz: Introduction to the Study of the Prostitution Question. Berlin 1919.
  47. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 339 .
  48. ↑ Anna Pappritz: The economic causes of prostitution. Berlin 1903.
  49. ↑ Anna Pappritz: The world of which one does not speak. From the papers of a police officer. Leipzig 1908.
  50. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 304 .
  51. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 351 .
  52. ↑ Susanne Omran: Women's Movement and the Jewish Question. Discourses on Race and Gender after 1900 . Frankfurt am Main 2000, p. 154.
  53. ↑ Malte König: The state as a pimp. The abolition of regulated prostitution in Germany, France and Italy in the 20th century . Berlin / Boston 2016, p. 350.
  54. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 336-338 .
  55. ↑ Anna Pappritz and others: Anti-Semitism and Defense. Preface to the fortieth anniversary of the defense association . In: Defense sheets . tape 41 , 1931, p. 12-54 , 41 ( digitale-sammlungen.de ).
  56. ↑ One of the resigning board members was Margarete Friedenthal, who was one of the "non-Aryans" due to her Jewish ancestors.
  57. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 331 .
  58. ↑ Kerstin Wolff: Anna Pappritz 1861-1939. The manor daughter and prostitution . Helmer, Sulzbach / Taunus 2017, ISBN 978-3-89741-399-3 , p. 359-361 .
  59. ^ A b Margit Göttert: "I am born with women's rights ideas." Anna Pappritz (1861–1939) . In: Ariadne . No. November 28 , 1995, pp. 50-55 , 50 .
  60. ↑ Heidi Koschwitz, Birgit Sauer: Pappritz, Anna. In: Hugo Maier (Ed.): Who is who of social work. Freiburg 1998, pp. 458-460.
  61. ↑ Bianca Walther: Dossier Anna Pappritz: A travel diary appears. In: Homepage Bianca Walther. June 7, 2020, accessed on April 18, 2021 (German).
  62. ↑ Anna Pappritz: Indian diary. A women's rights activist from Berlin travels to Ceylon, India and Cairo, November 1912 - February 1913 . Ed .: Bianca Walther. Röhrig, St. Ingbert 2020, ISBN 978-3-86110-750-7 .
This version was added to the list of articles worth reading on May 6, 2021 .
personal data
SURNAME Cardboard box, Anna
BRIEF DESCRIPTION German suffragette and abolitionist
DATE OF BIRTH May 9, 1861
PLACE OF BIRTH Radach near Drossen , Brandenburg Province
DATE OF DEATH July 8, 1939
PLACE OF DEATH Radach near Drossen , Brandenburg Province