Journals / Modular Journal / 2026 / Cilt: 9 Sayı: 1

Nicknames and Symbolic Meanings: The Shifting Identity of the Kaiser Wilhelm Memorial Church

Kaiser Wilhelm Anıt Kilisesi’nin Kimlik Dönüşümü ve Sembolik Temsili: Lakâplar (Nicknames) Üzerinden Bir Okuma

Erick Gibran Gonzalez Torres(Brandenburgische Technische Universität)0009-0009-9044-9488
Nikol Kirkova Staykova(Brandenburgische Technische Universität)0009-0003-3801-0845
Evin Eriş(Brandenburgische Technische Universität Cottbus-Senftenberg: Cottbus, DE)0000-0003-4790-814X
Pages
21–47
Publication Date
2026-06-22
🏛️Bibliographic metadata and full text access for this article are provided via DergiPark.
DergiPark Record ↗
✨

AI Summary & Key Takeaways

AI Insight
⚡ TL;DR(Too Long; Didn't Read)

Ultimately, the study argues that these nicknames are not merely products of everyday language but also function as a people-based archive reflecting Berlin’s changing identity and politics of memory and can be interpreted as indicators of broader cultural and historical transformations across different periods.

📌 3 Key Takeaways

🎯
Objective & Hypothesis:The Kaiser Wilhelm Memorial Church is one of Berlin’s most important landmarks and reflects the city’s layered historical memory.
📊
Key Findings & Data:Since its completion in the 1890s, the memorial site has experienced both physical and symbolic transformations and has been informally renamed by the public over time.
💡
Conclusion & Impact:Ultimately, the study argues that these nicknames are not merely products of everyday language but also function as a people-based archive reflecting Berlin’s changing identity and politics of memory and can be interpreted as indicators of broader cultural and historical transformations across different periods.
🔬Design:Review & Systematic Survey
📍Scope:Comprehensive Sample
⚙️Variables:Kaiser Wilhelm Memorial Church · Savaş anıtı · Takma isim

Abstract

The Kaiser Wilhelm Memorial Church is one of Berlin’s most important landmarks and reflects the city’s layered historical memory. Since its completion in the 1890s, the memorial site has experienced both physical and symbolic transformations and has been informally renamed by the public over time. These unofficial (vernacular) (nick)names include Der Hohle Zahn (Hollow Tooth), Lippenstift und Puderdose (Lipstick and Powder Box), and Broken Church, while the shortened form Gedächtniskirche has long functioned as the most common everyday name of the monument. This study examines how these local names reveal changing forms of cultural memory and public perception during the imperial, wartime, Cold War, and post-reunification periods. The analysis is based on a literature review, as well as oral history information gathered from the Memorial Hall and guided tours and is framed through theories of cultural memory and urban symbolism. The findings demonstrate that the meaning of the site has changed significantly over time. Once rejected as an imperial monument, the ruined church was later embraced as a place of remembrance in the postwar period. During the Cold War, its symbolism became connected to consumer culture and critiques of capitalism, while today the structure functions globally as an anti-war symbol. Ultimately, the study argues that these nicknames are not merely products of everyday language but also function as a people-based archive reflecting Berlin’s changing identity and politics of memory and can be interpreted as indicators of broader cultural and historical transformations across different periods.

Özet

Kaiser Wilhelm Anıt Kilisesi (Kaiser-Wilhelm-Gedächtniskirche), Berlin’in en önemli simgesel yapılarından biri olarak kentin çok katmanlı belleğini somutlaştırır. 1890’larda tamamlanmasından bu yana, anıt alanı hem fiziksel hem de sembolik değişimler geçirmiş ve zaman içinde halk arasında çeşitli biçimlerde yeniden adlandırılmıştır. Bu gayriresmî (yerel/vernaküler) adlandırmalar arasında Der Hohle Zahn (Boş Diş), Lippenstift und Puderdose (Ruj ve Pudra Kutusu) ve Broken Church (Kırık Kilise) yer alırken, Gedächtniskirche kısaltması da uzun süredir yapının gündelik dilde en yaygın kullanılan adı olarak işlev görmektedir. Bu çalışma, söz konusu yerel adlandırmaların imparatorluk, savaş, Soğuk Savaş ve birleşme sonrası dönemler boyunca değişen kültürel bellek ve kamusal algı biçimlerini nasıl görünür kıldığını sorgulamaktadır. Araştırma kapsamında analiz; literatür taraması, Anı Salonu’ndan ve rehberli turlardan elde edilen sözlü tarih bilgileri üzerine kurulmuş, değerlendirmeler kültürel bellek kuramı ve kentsel simgesellik çerçevesinde yapılandırılmıştır. Elde edilen bulgular, yapının anlamının zaman içerisinde dikkat çekici bir dönüşüm geçirdiğini ortaya koymaktadır: Bir dönem imparatorluk anıtı olarak reddedilen kilise kalıntısı, savaş sonrası dönemde bir anı mekânı olarak sahiplenilmiştir. Soğuk Savaş yıllarında simgeselliği tüketim kültürü ve kapitalizm eleştirisiyle iç içe geçerken, günümüzde yapı küresel ölçekte bir savaş karşıtı sembol işlevi üstlenmektedir. Sonuç olarak, çalışmada lakâpların (nicknames) yalnızca gündelik dilin bir ürünü değil, aynı zamanda Berlin’in değişen kimliği ile hatırlama politikalarını yansıtan halk temelli bir arşiv olarak işlev gördüğü ve farklı dönemlerdeki daha geniş kültürel ve tarihsel dönüşümlerin göstergeleri olarak okunabileceği ileri sürülmektedir.

🔖

Cite This Article

Torres, E. G. G., Staykova, N. K., Eriş, E. (2026). Nicknames and Symbolic Meanings: The Shifting Identity of the Kaiser Wilhelm Memorial Church. Modular Journal, Cilt: 9 Sayı: 1, 21–47. https://doi.org/10.59389/modular.1806120

📄 Full Text PDF Viewer

📄

PDF görüntüleyici hazırlanıyor...

References (45)

  1. AK Berlin / Europa-Center mit Kaiser-Wilhelm-Gedächtniskirche. (n.d.). eBay. Retrieved from https://www.ebay.de/itm/373041163733
  2. Archiv der Kaiser-Wilhelm-Gedächtniskirche. (n.d.). Service in the ruin tower, Pentecost 1953 [Photograph]. Archive of the Kaiser Wilhelm Memorial Church, Berlin. Retrieved from https://www.gedaechtniskirche-berlin.de/bauensemble/ensemble-aus-alt-und-neu
  3. Archiv der Kaiser-Wilhelm-Gedächtniskirche. (n.d.). Werner March, unrealisiertes Modell für den Neubau der Kaiser-Wilhelm-Gedächtniskirche, 1954 [Architectural model photograph]. Archive of the Kaiser Wilhelm Memorial Church, Berlin. Retrieved from https://www.gedaechtniskirche-berlin.de/bauensemble/ensemble-aus-alt-und-neu
  4. Archiv für Architektur und Ingenieurbau. (n.d.). Egon Eiermann, unrealisiertes Modell für den Neubau der Kaiser-Wilhelm-Gedächtnis-Kirche, 1957 [Architectural model photograph]. In Ensemble aus Alt und Neu. Kaiser-Wilhelm-Gedächtniskirche Berlin. Retrieved from https://www.gedaechtniskirche-berlin.de/bauensemble/ensemble-aus-alt-und-neu
  5. Kaiser-Wilhelm-Gedächtniskirche Berlin. (n.d.). The Lipstick and Powder Box in 1963 [Photograph]. In Ensemble aus Alt und Neu. Retrieved from https://www.gedaechtniskirche-berlin.de/bauensemble/ensemble-aus-alt-und-neu
  6. Azaryahu, M. (1996). The power of commemorative street names. Environment and Planning D: Society and Space, 14(3), 311–330. https://doi.org/10.1068/d140311
  7. Bastea, E. (2004). Memory and architecture. University of New Mexico Press.
  8. Berner, E. (2009). Niederdeutsch – Brandenburgisch – Berlinisch – Standardsprache: Entwicklungstendenzen im regionalen Varietätengefüge. In Sprachwandel und Entwicklungstendenzen als Themen im Deutschunterricht: Fachliche Grundlagen, Unterrichtsanregungen, Unterrichtsmaterialien (pp. 121–140). Universitätsverlag Potsdam.
  9. Berliner Kurier. (2020, September 3). Was Sie über die Gedächtniskirche noch nicht wussten. Retrieved from https://www.berliner-kurier.de/berlin/kaffee-und-kuchen-fuer-den-hohlen-zahn-li.102211
  10. BerlinKa [@berlinka_lg]. (2015, September 26). Die Kaiser Wilhelm #Gedächtniskirche um 1920–1930 [Post]. X. Retrieved from https://x.com/berlinka_lg/status/647682284808720388
  11. Boyer, M. C. (1996). The city of collective memory: Its historical imagery and architectural entertainments. MIT Press.
  12. Brown, L. (2015). Memorials to the victims of Nazism: The impact on tourists in Berlin. Journal of Tourism and Cultural Change, 13(3), 1–17. https://doi.org/10.1080/14766825.2014.946423
  13. Caiazzo, L., Coates, R., & Azaryahu, M. (Eds.). (2020). Naming, identity and tourism. Cambridge Scholars Publishing.
  14. Dorsey, D. (2023). Cultural icons and reasons of culture. In W. Bülow, H. Frowe, D. Matravers, & J. L. Thomas (Eds.), Heritage and war: Ethical issues (pp. 72–91). Oxford University Press.
  15. Eiermann, E., Pehnt, W., Haupt, P., & Feireiss, K. (1994). Egon Eiermann: Die Kaiser-Wilhelm-Gedächtnis-Kirche. Ernst & Sohn.
  16. Eriş, E. (n.d.). The scaffolding of the modern tower, part of the Kaiser Wilhelm Memorial Church complex [Photographs]. Personal archive.
  17. Eschen, F. (2018). The ruin of the Memorial Church in 1945 [Photograph]. Picture Alliance / akg-images. In A. Abel, Als die Gedächtniskirche in Trümmern lag. Berliner Morgenpost. Retrieved from https://www.morgenpost.de/berlin-history/article215848659/22-11-1943-Als-die-Gedaechtniskirche-in-Truemmern-lag.html
  18. Florian, M.-C. (2023, November 2). Heneghan Peng Architects wins competition for transforming the ruins of a historical Berlin church. ArchDaily. Retrieved from https://www.archdaily.com/1009198/heneghan-peng-architects-wins-competition-for-transforming-the-ruins-of-a-historical-berlin-church
  19. Frowein-Ziroff, E. (1982). Die Kaiser-Wilhelm-Gedächtniskirche: Geschichte und Bedeutung eines nationalen Denkmals. Gebr. Mann Verlag.
  20. Gedächtniskirche Berlin. (n.d.). Ensemble aus Alt und Neu. Retrieved from https://www.gedaechtniskirche-berlin.de/bauensemble/ensemble-aus-alt-und-neu Heneghan Peng Architects. (n.d.). Old tower of the Kaiser Wilhelm Memorial Church. Retrieved from https://www.hparc.com/work/old-tower-of-the-kaiser-wilhelm-memorial-church?utm
  21. Heynen, H. (1999). Petrifying memories: Architecture and the construction of identity. The Journal of Architecture, 4(4), 369–390. https://doi.org/10.1080/136023699374041
  22. Hopkins, R. (2023). Architecture and cultural memory. In W. Bülow, H. Frowe, D. Matravers, & J. L. Thomas (Eds.), Heritage and war: Ethical issues (pp. 153–173). Oxford University Press.
  23. Huyssen, A. (2003). Present pasts: Urban palimpsests and the politics of memory. Stanford University Press.
  24. Kaiser-Wilhelm-Gedächtnis-Kirche. (2025). History of the Memorial Church. Retrieved from https://www.gedaechtniskirche-berlin.de
  25. Kaiser-Wilhelm-Gedächtnis-Kirche. (2025, September). Wettbewerb für Ausstellungsneuplanung und -erweiterung, Sanierung der Eiermann-Bauten.
  26. Kappel, K., Eiermann, E., & Kaiser-Wilhelm-Gedächtniskirchengemeinde (Eds.). (2011). Egon Eiermann: Kaiser-Wilhelm-Gedächtnis-Kirche Berlin 1961–2011. Kunstverlag Fink.
  27. Korsmeyer, C. (2023). When damage becomes memorial. In W. Bülow, H. Frowe, D. Matravers, & J. L. Thomas (Eds.), Heritage and war: Ethical issues (pp. 133–152). Oxford University Press.
  28. Koshar, R. (2000). From monuments to traces: Artifacts of German memory, 1870–1990. University of California Press. https://doi.org/10.1525/california/9780520217683.001.0001
  29. Ladd, B. (1997). The ghosts of Berlin: Confronting German history in the urban landscape. University of Chicago Press. https://doi.org/10.1017/S0963926899370280
  30. Langer, S. K. (1953). Feeling and form: A theory of art. Charles Scribner’s Sons.
  31. Light, D., & Young, C. (2014). Habit, memory, and the persistence of socialist-era street names in postsocialist Bucharest, Romania. Annals of the Association of American Geographers, 104(3), 668–685. https://doi.org/10.1080/00045608.2014.892377
  32. Luckhardt, H. (1957). Die Kaiser-Wilhelm-Gedächtniskirche. Mann.
  33. Malas, M. (2013). Urban palimpsests: Reconstruction and the politics of memory [Master’s thesis, University College London]. Retrieved from https://www.academia.edu/5316283/Urban_Palimpsests_Reconstruction_and_the_Politics_of_Memory
  34. National Park Service. (2008). Authenticity and the post-conflict reconstruction of historic sites. CRM: The Journal of Heritage Stewardship. https://www.nps.gov/crps/CRMJournal/Winter2008/article4.html
  35. Rauterberg, H. (2018). Die Kunst der Destruktion: Der Wiederaufbau der Moderne. Suhrkamp.
  36. RBB – Die Berliner Mauer. (n.d.). Eröffnung Europacenter. Retrieved from https://www.berlin-mauer.de/videos/eroeffnung-europacenter-1965-559/
  37. Rose-Redwood, R., Alderman, D., & Azaryahu, M. (2010). Geographies of toponymy: The cultural politics of place naming. Progress in Human Geography, 34(4), 453–470. https://doi.org/10.1177/0309132509351042
  38. Röhl, J. C. G. (2001). Wilhelm II: The Kaiser’s personal monarchy, 1888–1900. Cambridge University Press.
  39. Schmidt, T. (2008). Kaiser-Wilhelm-Gedächtnis-Kirche – Turmruine. Landesdenkmalamt Berlin. Retrieved from https://www.berlin.de/landesdenkmalamt/denkmale/aus-der-praxis-erkennen-und-erhalten/sakralbauten/kaiser-wilhelm-gedaechtniskirche-turmruine-639409.php
  40. Seidel, R. (1988). Architektur und Macht: Monumentale Baukunst im Deutschen Kaiserreich. Deutscher Kunstverlag.
  41. Spender, S. (1971). The struggle of the modern. University of California Press.
  42. Süß, D. (2011). Tod aus der Luft: Kriegsgesellschaft und Katastrophenerfahrung im Zweiten Weltkrieg. Oldenbourg Wissenschaftsverlag.
  43. Von Mirbach, G. (1895). Die Kaiser-Wilhelm-Gedächtniskirche in Berlin. Wilhelm Ernst & Sohn.
  44. Vuolteenaho, J., & Berg, L. D. (2009). Towards critical toponymies. In L. D. Berg & J. Vuolteenaho (Eds.), Critical toponymies: The contested politics of place naming (pp. 1–18). Ashgate.
  45. Zill, R. (2011). ‘A true witness of transience’: Berlin’s Kaiser-Wilhelm-Gedächtniskirche and the symbolic use of architectural fragments in modernity. European Review of History, 18(5–6), 811–827. https://doi.org/10.1080/13507486.2011.618332