Eye-catching colors on a gold background next to jet-black bridal wear: Danube Swabian Costumers give surprising insights into the former lives of women and girls. Their world was narrow, since lives – particularly female ones - were regulated by fixed village and church rules. But it was also broad, since it offered them the opportunity to be part of a multicultural society, whose influences were absorbed and passed on by women and girls.
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An international touring exhibition taking place between 2024 and 2026 will showcase the most valuable pieces from the textile collection of the Donauschwäbische Zentralmuseum Ulm: Women’s and Girls‘ Clothing from 1880 to 1990. The clothing ensembles, which consist of up to 15 pieces each, have all been preserved intact. They illustrate the close relationship between people and their clothes, from work clothes to bridal outfits, traditional girls‘ costumes to burial clothes. And in this particular exhibition, the story of an individual woman’s life is associated with each costume.
For example, the story of 14-year-old Katharina Just: around the year 1943, she accompanies her father, a farmer, to the next town, where he hopes to sell a cow. There, in the display window of the Jewish fabric shop Engelmann, the girl discovers a gold-yellow, beautifully patterned fabric. Katharina is enraptured and begs her father to buy it for her. This kind of “peasant brocade“, made from the artificial silk that was very much in fashion at the time, was a best-seller in wealthy German-Hungarian villages around 1940. Jenő Engelmann ordered it especially for his customers from Vienna. However, the gorgeous fabric is very expensive. Katharina’s father promises to buy it for her if they manage to get rid of the cow. And as luck would have it, the two are able to buy the golden material for Katharina’s new festive robe on the way home. 

Either you bought a field or an outfit – there was nothing else!

Elisabeth Mausz, born 1932
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Many women recount memories like these when they bring their old traditional costumes, some preserved for decades, to the Donauschwäbische Zentralmuseum. The museum collects these stories of the everyday: happy and the sad moments, light and weighty narrative material. It is no coincidence that women’s memories are often linked to items of clothing: for the Danube Swabians, clothing was quite clearly a women’s affair.
Moreover, every outfit in the exhibition is unique, and was made for a particular person. Until the second world war, clothes were not mass-produced but made to measure. Women and girls produced them by hand, adapted them, cleaned and repaired them. Women thus designed their outward appearance themselves, and yet at the same time, they were limited by fixed rules of etiquette. They were guided by the village traditions but also got excited about new fashions in fabric and the colors from neighbouring Hungary.
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Bodices and aprons, bonnets and headscarves, wide skirts and shawls: what is striking in the museum’s collection is the quantity and diversity of traditional items of clothing that are no longer worn. The term “traditional costume” comes to mind, since we are familiar with similar things from traditional costume and folklore events. After the second world war, women from the Swabian Danube used the term Tracht (“traditional costume”) for clothes that they had brought with them, but only after they had stopped wearing them. A preserved costume like this was precious and unique. The owner could show it off at reunions where it would be admired and acknowledged, while outside this circle of friends and acquaintances she would need to adapt to her new surroundings in order to build a new future.
However, prior to this — while headscarves, bodices and aprons were still in daily use — the Danube Swabians did not call them Tracht but Gewand (which roughly translates as “robe” or “garment”). The composition of the individual parts, the cuts, materials and colors, decorations and the way in which the fabric was worked varied from place to place and from region to region. In its detail, every Gewand signified an affiliation with a particular village, ethnic or social group or religious denomination. It followed a code that locals new exactly how to follow, and whose observance was monitored by the neighborhood and the church. Strict adherence to this non-verbal system of symbols meant that women and girls had to be willing to conform but it also gave them a sense of security within their immediate environment. Within the system, each could look slightly different to the others: braids, trimmings and decorative buttons could be combined with the latest fabric according to individual taste, and the finished piece could then be put together with aprons, headscarves and shawls as desired.
But for the Danube Swabians, it was not only the Gewand (which today we would simply describe as “clothing”) that was constantly changing and had to be adapted to the needs of the wearer.
From 1920 onwards, nationalist trends began to influence the clothing of Danube Swabians and their neighbours. Ethnic differences were emphasised. During this period, many German villages celebrated their immigration centenary . As a result, inhabitants became increasingly interested in their own cultural roots. In the jubilee parade, they dressed up imaginatively as German immigrants from the 18th and 19th centuries. However, what started out as something quite harmless was later made into a political instrument: in Yugoslavia, where traditional clothing had already largely disappeared, national-socialist “reformers” promoted a standard costume (“Einheitstracht”) for the Danube Swabians. This was meant to be easy to sew and affordable for all: black velvet bodice, white blouse, black aprons and black skirt with a floral pattern. This standard costume or dirndl-style uniform was particularly popular with members of the Swabian-German Cultural Association. It signified uniformity and thus stood in contrast to the traditional way of dressing. 
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1945 marked the end of normal life for most Danube Swabian women and children . They fled, were displaced or interned in camps. Already in the winter of 1944/45, more than 50,000 Danube Swabian women from 
Kingdom of Romania
ron. Regatul României, deu. Königreich Rumänien

The Kingdom of Romania was a historical state in south-eastern Europe that existed from 1881 to 1947. Its direct predecessor was the Principality of Romania, which was formed in 1861/62 from the constituent principalities of Moldavia and Wallachia, but was initially still under the sovereignty of the Ottoman Empire. It was not until the Russo-Turkish War of 1877/78 that the political independence of the principality was achieved and it proclaimed itself a kingdom in 1881. The first king was Charles I (1839-1914), who, like all his successors, came from the House of Hohenzollern-Sigmaringen.

Before the First World War (1914-1918), the territory only comprised the historical landscapes of Wallachia and parts of Moldavia and Dobruja. However, as a member of the victorious powers of the First World War, the territory was massively expanded and more than doubled after the end of the war. Among other regions, Bessarabia, Bukovina, Transylvania and parts of the Banat now also fell to the kingdom. This is why Romania in the interwar period is also referred to as “Greater Romania”; the state before 1918 as the “Old Kingdom”.

With the rise of nationalist and fascist groups in the 1930s, the country became increasingly unstable. By mid-1940, despite its attempt to remain neutral in the Second World War, Romania had to hand back large parts of the territories it had gained in 1918. In the same year, a military dictatorship was established, which now effectively exercised the power of government. A short time later, the country entered the war on the side of the Axis powers and in close cooperation with National Socialist Germany. In 1944, King Michael I (1921-2017) staged a coup d'état against his own government, as a result of which the country joined the Allies and declared war on the German Reich. Only around three years later, at the end of 1947, the now ruling Romanian Communist Party forced Michael to abdicate and proclaimed the Romanian People's Republic.

, Hungary and 
Yugoslavia
srp. Југославија, hrv. Jugoslavija, deu. Jugoslawien, slv. Jugoslavija, sqi. Jugosllavia

Yugoslavia was a southeastern European state that existed, with interruptions and in slightly changing borders, from 1918 to 1992 and 2003, respectively. The capital and largest city of the country was Belgrade. Historically, a distinction is made in particular between the period of the Kingdom of Yugoslavia from 1918 to 1941 (also called 'First Yugoslavia') and communist Yugoslavia from 1945 (the so-called 'Second Yugoslavia') under the dictatorial ruling head of state Josip Broz Tito (1892-1980). The disintegration of Yugoslavia from 1991 and the independence aspirations of several parts of the country eventually led to the Yugoslav Wars (also called the Balkan Wars or post-Yugoslav Wars). Today, the successor states of Yugoslavia are Slovenia, Croatia, Serbia, Montenegro, North Macedonia, Kosovo and Bosnia and Herzegovina.

 were deported to the 
Soviet Union
deu. Union der Sozialistischen Sowjetrepubliken, deu. Sowjetunion, rus. Sovetskiy Soyuz, rus. Советский Союз, . Совет Ушем, . Советонь Соткс, rus. Sovetskij Soûz, . Советий Союз, yid. ראַטן־פֿאַרבאַנד, yid. סאוועטן פארבאנד, yid. sovətn farband, yid. sovʿtn-farband, yid. sovətn-farband, . Советтер Союзу, . Совет Союзы, deu. Советий Союз, . Советон Цæдис, . Совет Эвилели

The Soviet Union (SU or USSR) was a state in Eastern Europe, Central and Northern Asia that existed from 1922 to 1991. It emerged from the so-called Soviet Russia, the successor state of the Russian Empire. The Russian Soviet Republic formed the core of the union and at the same time its largest part, with further constituent republics added. Their number varied over time and was related to the occupation of other countries (Estonia, Latvia, Lithuania), Soviet republics that existed only for a short time (Karelo-Finlandia) or the division or merger of Soviet republics. In addition, there were numerous autonomous republics or other territorial units with an autonomy status that was essentially limited to linguistic autonomy for minorities.

Before its formal dissolution, the USSR consisted of 15 Soviet republics with a population of approximately 290 million people. At around 22.4 million km², it was the largest territorial state in the world at the time. The Soviet Union was a socialist soviet republic with a one-party system and an absence of separation of powers.

, where they had to work as forced laborers in reconstruction programs. This meant they could no longer dress in the way that they had been accustomed to. They were given hard-wearing trousers and jackets to work in, and many exchanged the traditional clothing they had brought with them for food. One in seven women died as a result of the inhuman working and living conditions in the camps. After their release, survivors seldom returned to traditional clothing, and any items that they had left at home were either sold or given away. Or the outfit became a memento of the dead, like the red and black clothing belonging to the basket weaver’s daughter, Susanne Zauner.  
If at all possible, women who fled or were expelled to the West brought their most valuable items of clothing with them. But in Austria, Germany and overseas they were ostracised because of their headscarves, long skirts and colorful fabrics. Girls and young women, in particular, rebelled against this, often causing their mothers concern. The generous quantities of fabric used for the skirts were re-sewn into fashionable dresses, piece by piece – postwar recycling. The transformation in the clothing of the Danube Swabians was symbolic of their integration into their new homeland: while the younger women conformed, older women often held onto to their familiar headscarves or aprons for a long time. Marginalisation was a price they were willing to pay.

It was terrible with the Tracht. People could recognise me from far away. I was an outsider.

Elisabeth Kremer, who came from Hungary to Germany aged 15