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Protecting Fascists: Neo-Nazis in Germany’s military and police

German military and police forces harbor extensive neo-Nazi networks that threaten public safety


06/03/2026

German Armed Forces Pistol Training

This article is the third piece in the series Neo-Nazis and Anti-Fascism in Germany since the 1990s. The rest of the series can be found here.

Overlaps between neo-Nazis, Germany’s military, and police forces are not new. Scandals break disturbingly frequently, often to a chorus of promises from the relevant authorities that they will stamp the problem out. Looking at some of the most prominent scandals from recent decades, the same people who Germany’s politicians claim are meant to protect us look more like a threat themselves. Whether its army officers planning false-flag terrorist operations and training neo-Nazi networks, or Sicherheitbehörde with thorough ties to neo-Nazi networks and rendered incompetent by their own racism, Germany’s military and police forces have a violent recent history.

Bundeswehr and the Uniter Group

While the current government continues to pump increasing amounts of money into the Bundeswehr, its employees greet each other with Hitler salutes, place swastikas around their workplace, and wear SS uniforms for themed parties. In one of the more recent scandals at the end of 2025, 19 soldiers of an elite unit were fired for showing the Hitler heil alongside sexual misconduct. Germany’s defense minister, Boris Pistorius, stated that he was “shocked”. Except these acts are anything but surprising. In 2024, the army registered 280 cases of suspected right-wing extremism, although we can assume many cases were not reported. Of those that were, only 97 resulted in the offending soldier’s dismissal.

The extent of the problem can be illustrated through the story of Uniter, a former registered Verein [club] in Germany with extensive ties to the military and far-right networks. Founded in 2012 and led by André S., an elite kommando in the Bundeswehr, Uniter was described as a prepper group and a cult—one ceremony allegedly included drinking red wine from a human skull. It carried out weapons training for its estimated 2,000 members across Germany, and printed badges so that they would be able to recognise each other after “Day X”. One of their shooting competitions was named after a Turkish man murdered by the neo-Nazi NSU Complex.

Their work was organised through numerous group chats, mostly broken down on geographical lines. These group chats served as broader networks for Uniter, who led the chats while maintaining a degree of separation from them. Not everyone who was in the chats was a member of Uniter. The “Nordkreuz” chat, focused on northern Germany, is the most notorious. One member, Marko G., is a police officer who runs a private shooting range. He made the news in 2019 when 55,000 bullets and an uzi gun—which is illegal in Germany—were found on his property, most of which had been stolen from the Bundeswehr and police. The uzi was reported as stolen from a Bundeswehr unit, but when Marco G. claimed in court that he bought it at a street market, the judge took his word for it. Mecklenburg-Vorpommern’s internal minister, Lorenz Caffier, even trained at this shooting range and bought a gun from Marco G. 

The story of Franco A. is another example of how deep the problems are rooted into the German army. A member of the group chats who knew the leader André S., he was reportedly not a member of Uniter, although he had two of their “Day X” patches at home. Franco A. was educated in the elite Saint-Cyr military academy in France, one of the handful of German soldiers selected for the program every year. As reported in a lengthy New York Times article, in 2013, he submitted his masters thesis to the program in which he argued that the Jewish Torah was the origin of all subversion and a plan by which Jews would achieve world dominance. Migration to Europe, he argued, was diluting racial purity and should be considered a form of genocide. When the thesis was reviewed by French and German commanders, the French commander recommended he be removed from service. The German commander, who held decision making authority, simply made him re-write the thesis and submit it again, saying he had gotten carried away.

Jump to 2017, and the now elite German soldier Franco A. was caught retrieving a gun he had hidden in the Vienna airport. Upon running his fingerprints, the police received a match to a refugee named David Benjamin. The year before, Franco A. had put on a fake accent and registered himself as a refugee, claiming he was a Syrian Christian of French descent. Investigators found a list of further potential targets at his house, including the Antonio Amadeus Stiftung, and various politicians. He was sentenced to 5 years in prison for planning a false-flag terrorist attack. Uniter has since been disbanded, and the group chats shut down. The vast majority of the group chat members, however, have not been outed or faced any repercussions.

If the actions of Uniter shocked Germany, more concerning is that many more soldiers with similar views appear to still be in the Bundeswehr. Ammunition continues to disappear from the Bundeswehr at an alarming rate, and sieg heil scandals and cases of suspected right-wing extremism pop up regularly in the military. It is hardly a stretch of the imagination to believe that another group chat already exists, and that other plans are already being struck.

Police, Verfassungsschutz and the NSU Complex

The problem is not limited to the military. In May 2025, the federal government admitted that at least 193 German police officers were currently under investigation for right-wing extremism or conspiracy theories. Police officers regularly make the news for things like passing on information to neo-Nazi cells, misplacing more than a ton of ammunition which most likely went to neo-Nazis, or meeting in a bar with the neo-Nazi responsible for arson attacks targeting migrants and anti-fascists in Neukölln. Racist beliefs are widespread in the police: one recent government-backed study found that men who looked Arabic or Turkish were assumed by police to be lacking in respect. The racist beliefs held by many police officers are not only dangerous because of the power the officers hold, but also because of how it impacts their investigations. The government study mentioned above states that “police can fail to recognise ‘non-Germans’ as victims of hate crimes[…] In the worst cases, there can even be a reversal of blame.”

These problems extend to the Verfassungsschutz as well. The German intelligence service for internal affairs, its name literally refers to the protection of the constitution. The apparatus has the powerful ability to declare organisations as extremist or hostile to the German constitution—whether the group is left-wing or right-wing—and therefore place them under intrusive observation. But the Verfassungsschutz itself has run into controversies for its connections to the far-right, including an ongoing debate on whether its staff can be members of the AfD. In an ongoing political drama, the organisation has even begun to collect information on its former head, Haans-Georg Maaßen, due to his right-wing extremism. 

The mixing between neo-Nazi movements and Germany’s security forces has been documented for decades, but in 2011 the suicide of two men in a camper van outside of Eisenach brought a new wave of attention. The two men had just attempted to rob a bank and, realising they were about to be caught, killed themselves. From here it did not take long until the third accomplice was found alive, and reports emerged in the German press of a right-wing terror group that had been active for over a decade.

The National Socialist Underground (NSU, or NSU Komplex) had murdered 10 people; 8 men with Turkish backgrounds, one Greek man, and a police officer. They also carried out arson attacks and bank robberies across the country. It is also possible there are more murders, which have not been tied to them. The murders were carried out in part to provoke fear in migrant communities. Tellingly, even before 2011 many of these murders made the news, and people had recognised a pattern. But instead of suspecting right-wing racist murders, the media described them as Dönermorde (döner murders). The police recognised the pattern in that the victims mostly had Turkish backgrounds, and drew the conclusion that these were gang murders. While the police was thrown off by racist assumptions, the Verfassungsschutz was deeply enmeshed in the far-right circles of the NSU.

It turned out that the Verfassungsschutz had already infiltrated these networks with so-called V-Leute. V-Leute are paid informants who report back on the groups they are members of. The sheer volume of V-Leute in the neo-Nazi scene has led to the critique that the Verfassungsschutz was effectively bankrolling the NSU. Yet instead of drawing on these informants, when the murders came to light a member of the Verfassungsschutz reacted by shredding the files of 7 V-Leute who might have relevant information, as one staffer later admitted in court. Another Verfassungsschutz staff member, Andreas T., was even present for one of the murders. He was sitting in an internet cafe, chatting about an affair on a dating website, while Halit Yozgat was murdered in the next room over. Andreas T. claimed not to have noticed, something that Forensic Architecture later argued was impossible. To this day, the exact extent of networks and people supporting the trio who carried out the murders is still unknown, although several supporters have been tried. Some evidence, such as the NSU’s extensive database of potential victims filled with detailed notes (“Good target, but too old”) and some 10,000 entries, points to a much larger support complex than has been uncovered so far. What exactly the Verfassungsschutz knows about the NSU is also still unclear.

The thorough failure of the police and Verfassungsschutz was a partial reason for why the NSU murders have become so entrenched in discussions of far-right violence, but also for the wave of activism which resulted from the murder spree. Much of this work has gone through NSU Komplex Auflösen (Unraveling the NSU Complex), a group made up of activists and family members of the victims, which organised a grassroots tribunal under the same name to counteract the failures of the state. This organising work anchored the NSU Komplex into German discourse, while also providing the platform for attempts to provide clarity and knowledge about the NSU Komplex, such as the Forensic Architecture work on Andreas T. These efforts brought not only more information about the attacks into public discourse, but also actively created space for the voices of the family members.

What we don’t know

News of another cache of ammunition or another group chat with racist memes still breaks regularly in Germany. The AfD has a growing relationship to Germany’s civil service, which includes the police, Bundeswehr, as well as teachers; they had 220 civil service members stand for them in elections between 2020 and 2025. For every leaked police group chat like this one uncovered in 2023, filled with memes of sexual violence, racist jokes, and started by a Polizeioberkommissar (police chief inspector), there are an unknown number which have not made the news. While we know about the 20,000 rounds of munition that were stolen from the Bundeswehr at the end of 2025, the Nordkreuz story highlights that small amounts of ammo slip into the hands of neo-Nazis on a regular basis. Each scandal that breaks is a sign of the still growing but largely still invisible ranks of neo-Nazis in positions of authority in Germany—until the next attack.

Red Flag: Defend Iran, but Don’t Support the Theocracy!

In his weekly column, Nathaniel Flakin calls for anti-imperialism but not campism.


03/03/2026

As the United States military and its Zionist proxy bombard Iran, murdering hundreds of civilians, we revolutionary socialists are neither pacifists nor neutral. We stand on the side of the country under attack by imperialism. A defeat of the U.S. and Israeli aggressors would give courage to oppressed and exploited people around the world.

Thomas Friedman’s claim that Iran is “the biggest imperialist power in the region since 1979” is absurd. Friedman, an advocate of the Iraq War and a friend of the House of Saud, has been responsible for far more carnage in the Middle East than any Iranian leader.

Yet while we support the resistance against imperialist attacks, as socialists we also fight for the political independence of the working class. This means we never give political support to capitalist governments — even those in the Pentagon’s crosshairs.

A handful of socialist groups in imperialist countries, such as the Party for Socialism and Liberation (PSL) in the United States or the Kommunistische Organisation (KO) in Germany, go beyond the elementary need to stand with Iran’s resistance — they say the working class should give political support the Islamic Republic. This spreads illusions in a semi-colonial bourgeoisie and ultimately weakens the struggle against imperialism.

A Capitalist Theocracy

Iran, a dependent capitalist country, is not, as Western propaganda would put it, uniquely “evil.” Iran executes thousands of citizens each year and oppresses women with myriad patriarchal rules — but in this, the Islamic Republic is no different than Saudi Arabia. The latter is an ally of the self-proclaimed “free world” while the other must be “liberated” with cruise missiles. Imperialist policies have nothing to do with human rights.

As the Financial Times acknowledges, Ali Khamenei was more cultured than the illiterate buffoon Trump or the corrupt cynic Netanyahu, who do not seem to believe in anything. These two did not even pause their genocide in Gaza while accusing Khamenei of mass murder.

Yet even while we recognize that Khamenei was no more evil than his imperialist counterparts — and a lot less dangerous — we cannot ignore the fact that he headed a repressive state apparatus that banned unions and shot at protestors. This government draws its legitimacy from god, even though Iranians do not appear to be very religious.

Despite its rhetoric, the Islamic Republic is not an anti-imperialist force — it does not represent “a taking back of natural resources and a restoration of rights and dignity,” as the PSL puts it. Iran is a capitalist country in which the means of production are owned by billionaires. Iran’s government, like those of some other semi-colonial countries, does not question a world order based on plunder by the Great Powers — it simply wants a slightly larger piece of the pie. Even Iran’s support for anti-Zionist forces in the region has more to do with geopolitical calculation than anti-imperialist conviction.

It’s absolutely wrong to say that the Islamic Republic is the “product of the people’s revolution of 1979,” as the KO puts it. The truth is the opposite: there was a genuine people’s revolution, with the working class organizing itself in shoras (councils), showing the possibility of a socialist transformation. The clergy led a counterrevolution and massacred thousands of communists so that the bourgeoisie could remain in power. The Islamic Republic was reestablished to ensure that Iran’s workers could be exploted.

Back in 2009, the PSL did acknowledge that the Islamic Republic is “staunchly anti-communist” and had carried out a “bloody campaign of repression … against leftist forces.” They went so far as to recognize that the “Islamic Republic represents the capitalist class” — but they claim it represents the “nationalist sector” of the capitalist class, which workers should support against the “comprador sector” of their exploiters. This Stalinist class collaboration can only lead to defeat — support for “nationalist” capitalists does not lead to liberation.

PSL, KO, and other “campist” groups call for support for the Islamic Republic without being able to point to a single socialist group in Iran that shares their position. This is obvious: communists in Iran are subject to arrest and torture. PSL and KO are supporting a government that would throw them in jail if they tried to set up shop in Teheran. 

A Working-Class Perspective

Modern campism is based on a terrible lack of imagination. While campism historically offered uncritical support to Stalinist states (where, at the very least, capital had been expropriated), today’s campists tend to serve as cheerleaders for any capitalist government in conflict with U.S. imperialism. This is based on a vision of the world where the dividing lines are between states and nations. If U.S. imperialism is the dominant power, then the only force that can oppose it are weaker states.

Yet the world’s real dividing lines are between classes. It is the working class, if it constitutes itself as an independent political force, that can lead all oppressed people in the struggle for liberation.

When the PSL, the KO, and other campists support the Islamic Republic, this logically implies that Iran’s working class should obey the authorities and cease all efforts to organize for a better life. Campists believe this powerful proletariat, which toppled a dictatorship in 1979 and shook the foundations of imperialist domination in the Middle East, has no role to play today. 

A bourgeois government’s “resistance” to imperialism will always be partial. By defending private property, all capitalist states defend the economic foundations of imperialism. The only way to break with imperialism would be for a workers’ government to nationalize the means of production and the natural resources in Iran — but the Islamic Republic suppresses all unions and organizations with this perspective.

This is just one example of how an “anti-imperialist” bourgeois government represses and weakens the working class — holding down the one force that could actually defeat U.S. imperialism.

Permanent Revolution

Iran’s self-defense against U.S. and Israeli aggression is progressive — a U.S. victory would further subjugate the people of the region. Workers and leftists need to be part of that defense. But as part of an anti-imperialist struggle, we must question the strict limits placed by the Islamic Republic. This means, for example, mobilizing women, in spite of Khamenei’s obscurantist ideas about women’s role. It means calling for strikes in both the region and in the imperialist centers to stop the war machine.

The working class must aim to lead the struggle against imperialism. This is how an anti-imperialist defensive war can be transformed into a socialist revolution — this is the perspective of permanent revolution, a perspective that was becoming visible in 1979-80. It was the mullahs who crushed workers’ self-organization back then — and there is no reason that workers should trust them today.

Some left-wing supporters of Iran see themselves as “Marxist-Leninists.” But speaking at a congress of the Communist International, Lenin emphasized the “the need to combat Pan-Islamism and similar trends, which strive to combine the liberation movement against European and American imperialism with an attempt to strengthen the positions of the khans, landowners, mullahs, etc.” Instead, he thought communists should remain an independent force in the anti-imperialist struggle:

“The Communist International must enter into a temporary alliance with bourgeois democracy in the colonial and backward countries, but should not merge with it, and should under all circumstances uphold the independence of the proletarian movement even if it is in its most embryonic form.”

That’s the Marxist and Leninist policy today — and it’s defended by Trotskyists.

Red Flag is a weekly opinion column on Berlin politics that Nathaniel has been writing since 2020. After moving through different homes, it now appears at The Left Berlin.

Reminder: Join the school strike against military service this Thursday at 11:00 at Potsdamer Platz!

8 March – Women*’s Day History

This week in working class history

Poster for Women's Day, March 8, 1914, demanding voting rights for women

8 March was not always on 8 March, but it was always from the working class: in 28 February 1909, the first unofficial “Women’s Day” took place in different US cities (drawing inspiration from the previous year’s March in New York), with large demonstrations organised by socialist women of the Socialist Party of America across the country, demanding the right to vote. 

A year later, in 1910, Clara Zetkin, Luise Zietz, and other comrades were at the Second International Conference of Working Women in Copenhagen, proposing an International Working Women’s Day. The conference approved it, although with no fixed date, under the slogan “The vote for women will unite our strength in the struggle for socialism”. The vision came to life, and on 19 March 1911, the day was officially marked in Europe for the first time – Germany, Austria, Switzerland, and Denmark saw over one million demonstrators take to the streets demanding the right to vote and for the end of gender discrimination in the workplace. 

The year 1917 is particularly important for Women*’s Day history: in Petrograd, Russia, tens of thousands of women working in textile factories led a strike starting on 8 March (23 February in the Julian calendar) and lasting several days. They demanded “bread for our children and the return of our husbands from the trenches” – or bread and peace for short, as it became known. It was the beginning of the February Revolution. 

In 1975, the United Nations celebrated International Women’s Day for the first time, formally recognising 8 March as an annual date through a resolution later on, in 1977. As the UN itself says on its website, “It is a day when women are recognised for their achievements” – dropping the “Working” from its name, and successfully co-opting the date to be globally welcomed by the feminist bourgeoisie with flowers and celebrations of femininity. 

However, not all is lost when it comes to grassroots transnational processes: since 2017, feminist groups, first in Argentina, then expanding elsewhere (with highlights to other Latin American countries, Poland and the Spanish State), organised around the idea of an International Women’s Strike (IWS), with clear anti-capitalist demands and achieving impressive global coordination, under the slogan “if women stop, the world stops”. Besides recentering the strike as a tool, it also reappropriated it and went beyond the classic sense of strike, to connect productive and reproductive labour. Because a large number of women work in precarious conditions, unable to exercise the right to strike, and because a lot of the work carried by women doesn’t stop at the labour market, but extends to the home, the feminist strike proposed four axes: labour strike, student strike, consumer strike, and care strike. 

Even if, in recent years, the concept of a feminist strike has lost some of its steam, reproductive labour and care work have been on the feminist agenda, highlighting the need for a feminism for the 99%. This year and all years, 8 March shouldn’t be about gifting roses to the women* in your life — even if they’re for Clara Zetkin — but rather about fighting for the end of exploitation of everyone involved in the supply chain for those roses to reach you, as well as those cleaning the petals off the dining table the next day.

Court case against Baki ends

Repression in Berlin – report #4

This is the fourth of our series of weekly court reports. You can read all the Repression in Berlin articles here.

This week’s column features the case of Baki Devrimkaya, an activist organized with Klasse gegen Klasse, who stood trial on February 10th for his pro-Palestine solidarity.

Baki served as a steward during a lecture hall occupation at the Freie Universität Berlin in December 2023. A group of right-wing agitators tried to derail the gathering by physically assaulting stewards, calling student protesters “Nazis,” and destroying photos of murdered Palestinian children. Baki was thereafter charged with assault, ”insult,” and “coercion” for allegedly preventing these disruptors from entering the occupied lecture hall.

After the protest, Baki became “the subject of a right-wing smear campaign, leading to death threats in social media and even intimidation on the street,” Nathaniel Flakin writes.

On February 10th, all three charges against Baki were dropped in exchange for a €450 donation to NGO medico international. Klasse gegen Klasse organized a rally in front of the courthouse, joined by over 70 comrades from different groups, which soon turned into a celebration after the verdict was announced.

Baki’s attorney Timo Winter remarked on the length of the proceedings, stating (translated from German): “We do not know for certain, but it can be assumed that the state of Berlin, the Ministry of Justice, has issued an instruction to pursue the repression of Palestine to the very end. This is something we are observing more and more, and we are concerned about the rights of freedom of assembly and freedom of expression, especially when it comes to Palestine.”

One of many, the case against Baki raises increasing concerns about the repression of pro-Palestinian activism and solidarity.

When language fails

The program “Goethe-Institut in Exile” was abruptly canceled. A reading scheduled for Berlin was therefore held elsewhere


02/03/2026

The voice of author and translator Alaa al-Qaisi falters as she recalls the Palestinian photojournalist Fatima Hassouna from Gaza. “She was still alive when I translated her text,” she says, sobbing. Hassouna was the central figure in the multi-award-winning documentary “Put Your Soul on Your Hand and Walk,” which premiered at the Cannes Film Festival in May 2025. Shortly after learning that the film would be screened there, the photographer was killed in an Israeli airstrike; six of her family members died with her. All that remains of her are her photographs and her writings.

“We have lost many people who constituted our cultural memory,” adds Ahmed Saleh, a poet and writer from Gaza who has applied for political asylum in Brussels. “I have lost my memory.” He explains that Israel has bombed and destroyed the archives and universities in the Gaza Strip during the current war. The 28-year-old belongs to a generation that has experienced five wars since 2008, “suffocating sieges” and “ongoing genocide”. His nephew was born in a tent, like his grandmother. “He doesn’t know what a home is, what a television is, what a house with walls is.”

The reading was scheduled for Wednesday evening at the Acud cultural center on Veteranenstrasse in Berlin’s Mitte district. In recent years, the center has hosted “Goethe-Institut in Exile” festivals featuring artists from Ukraine, Belarus, Afghanistan, and Iran. However, less than 48 hours beforehand, the event was canceled at short notice.

And not only that: the Goethe-Institut’s board of directors decided to discontinue the entire “Goethe-Institut in Exile” program “with immediate effect”, its press office announced on Wednesday. The “acute strain” and “limited funding” made it impossible to continue the program “under the current circumstances”, the statement explained.

Abrupt end without real explanation

The program was scheduled to end in a few months anyway, but around 20 events were still planned until then. The Goethe-Institut declined to comment on whether and how the sudden cancellation was related to the planned reading. However, the abrupt termination of a long-running series of events is highly unusual and gives the impression that someone pulled the emergency brake.

The curator and his friends therefore moved the reading at short notice to a cultural venue in Schöneberg, where over a hundred people crowded in that evening. Among them were the former director of the German Federal Cultural Foundation, Hortensia Völckers, and Bernd Scherer, former director of the Haus der Kulturen der Welt (House of World Cultures).

“We are authors, we are poets, we are artists,” said the writer Abdalrahman Alqalaq in English at the beginning of the event. He had curated the reading. But every text is inherently political—especially against the backdrop of genocide and oppression. The author, born in the Yarmouk refugee camp near Damascus, whose poetry collection “Transition Rite” was published in 2024 by Wallstein Verlag in Göttingen, had been compiling the program for the reading since December 2025 when the Goethe-Institut pulled the plug.

Because the funding was withdrawn, they couldn’t afford to pay a translator, explains literary scholar Maha El-Hissy, who is moderating the evening. Palestinian suffering has existed for decades, she says. But texts about it are perceived as disturbing in Germany. History, however, is inherently disturbing.

“We are all children of the Nakba,” says poet Asmaa Azaizeh, thus drawing a parallel to her two colleagues from Gaza. The 41-year-old is from Haifa, in Israel. The atmosphere of censorship and self-censorship is familiar to her. Until 1967, the Palestinian minority that remained in Israel lived under military censorship. Theaters were closed, and artists were imprisoned. The parents had taught the children to be silent, and in schools, they learned nothing about their own history, but a great deal about Auschwitz and the Cold War. She only learned later that before the Nakba, there had been over 30 Arab publishing houses and over 50 weekly newspapers in Haifa. The memory of urban Palestine had been suppressed.

Language has become functional

Like most people, she followed the events in Gaza on her smartphone. She’s still searching for a way to process them. “I don’t want to put the catastrophe into words,” she says, reading a poem she wrote for her son on the plane from Frankfurt to Tel Aviv. The poem is about her feelings and revolves around the cartoon character Peppa Pig. “I have nothing left. Everything was stolen from me, including my right to a normal life.”

Language has become functional, Alaa al-Qaisi says, referring to the people in Gaza. “Do you have water? Do you have gas?” These are the kinds of questions people in the Gaza Strip ask themselves. There’s no room for poetry. When she calls there, she can’t simply wish someone a happy birthday. The children there talk about tanks and fighter jets, not about happiness or joy. The slender author and translator, who wears a headscarf, will soon be moving to Dublin.

Maha El-Hissy says it is difficult for her to say that the “Goethe-Institut in Exile” program no longer exists. But the program is now history.

This article was translated by Ana Ferreira and originally appeared in German at taz.de.