The Lancaster Mennonite Historical Society, in partnership with the Sider Institute for Anabaptist, Pietist, and Wesleyan Studies at Messiah College, and with the Young Center for Anabaptist and Pietist Studies at Elizabethtown College, welcomes paper proposals for its “Young Historians Spotlight,” held June 3, 2019.
Invited to participate are high school students, undergraduate, graduate, and doctoral students, those who have just started careers in history, as well as those who are “young” in scholarly study of historical topics (no matter what their age).
All must be engaged in original research using chiefly primary sources (written and/or oral). All should either be a part of a Historic Peace Church (Amish, Brethren in Christ, Church of the Brethren, Mennonite, Religious Society of Friends/Quaker, etc.) or focusing on one or more of these traditions.
Those interested should submit a 250-word proposal, for a 20-minute paper to be given at the symposium, along with a brief autobiographical sketch and full contact information, by April 23, 2019. Send these to Joel Nofziger at Lancaster Mennonite Historical Society, 2215 Millstream Road, Lancaster, PA 17602, or at email@example.com. A limited number of travel scholarships are available. Please note in the proposal whether this will be needed. The symposium will take place at the Lancaster Mennonite Historical Society at 7 p.m. on Saturday, June 3.
Proposals are due April 23, 2019
For the seventh year in a row, young historians are being invited to share their research findings with others in a symposium in the Lancaster area. This event was conceived by Joel Nofziger and Devin Manzullo-Thomas, who were concerned about the limited venues there are where young adults engaged in historical research and writing are the focus of attention, especially those from Historic Peace Churches. In the symposiums, three of the proposals received are accepted for papers to be given in a public event. In addition, the papers are subsequently published in Pennsylvania Mennonite Heritage.
In the past, papers have included topics such as John F. Funk and the dissemination of information to the scattered churches of America, Quaker Anne Knight and her lifelong efforts for the rights of the disenfranchised, and the peace position of the Church of the Brethren, among others.
Symposium Planning Committee: Jeff Bach, Young Center for Anabaptist and Pietist Studies, Elizabethtown College; Simone Horst, Menno Simons Historical Library, Eastern Mennonite University; Jason Kauffman, MC USA Archives; Devin Manzullo-Thomas, Sider Institute for Anabaptist, Pietist, and Wesleyan Studies at Messiah College; Joel Nofziger, Lancaster Mennonite Historical Society; and Anne Yoder, Swarthmore College Peace Collection
If I had to choose one word to describe the work of the Mennonite Church USA Archives over the last several months it would be: “productive.” In September I welcomed Eva Smucker Lapp as the new archives assistant, along with a Goshen College intern and two more regular volunteers. They joined a small, but dedicated core of long-term volunteers who have worked for years to process collections, build our online database of obituaries, and add images to our online collection of historical photographs. Together we made much progress this fall toward arranging, describing, and cataloging collections that accumulated before I arrived and while I was preparing for the move from Goshen to Elkhart.
Some processing highlights include:
Sizable donations of institutional records from Africa Inter-Mennonite Mission and the Indiana-Michigan Mennonite Conference. The MC USA Archives is the official repository for the records of the IN-MI Conference. Some interesting new records include files documenting communications between conference leaders and congregations that decided to close or withdraw membership. The AIMM records are composed of over 130 linear feet of materials documenting the organization’s evolution from the 1910s to the present. I hope to complete cataloging for this collection by spring 2019.
Elaine Sommers Rich Papers: personal papers of a Mennonite writer and columnist for the Mennonite Weekly Review. The collection includes personal correspondence, teaching materials, and manuscripts and project files for writing projects and speeches.
Melvin and Verna Roth Gingerich Papers: Re-processed personal papers of the longtime director of the Mennonite Church Historical Committee and archives, including diaries, correspondence and personal research files. The collection also reflects Gingerich’s activity in the broader church, including his work as editor of several Mennonite publications, his role as research director for the Mennonite Research Foundation, and his multiple periods of service with Mennonite Central Committee. It also includes a box of correspondence and other materials from Melvin’s spouse, Verna Roth Gingerich.
I am grateful for colleagues, interns, and volunteers who keep things moving behind the scenes at the archives. They help complete the necessary work of organizing materials, rehousing and refoldering documents, and creating online finding aids so researchers can discover our new collections. Without their work, it would not be possible to make these important and fascinating collections available to researchers and the broader public.
And researchers are finding and using the collections. For example, a doctoral student from Canada spent three weeks in 2018 researching the Africa Inter-Mennonite Mission records for her dissertation project. Two other professors from universities in Canada and England recently consulted the Melvin Gingerich Papers for sources documenting his involvement (through MCC) with the United Nations Relief and Rehabilitation Administration and Seagoing Cowboys trips to Poland after World War II. And, of course, other researchers near and far continue to make creative use of many of the thousands of other collections housed at the archives.
I am amazed at the richness of our collections and am grateful that I can continue to make them accessible to researchers. I look forward to seeing what new discoveries await in 2019.
The Christmas pageant at Community Mennonite Church in Markham, Illinois, was always a treat. The brick walls festooned with greenery. The eager anticipation of young children bursting into chatter and antics and no small bit of mayhem. Christmas carols. Advent wreaths. Food and friends and beauty. For the six years we worshipped with that congregation between 2002 and 2008, I don’t think we ever missed a pageant.
One of those years my partner played the part of Mary. A young man from the youth group played Joseph. Another year, I played Joseph, and the partner of one of our pastors played Mary. In both instances, as was the case most every year, the holy couple was interracial.
I mention 1963 because that was the year when the depiction of an interracial holy couple in Community Mennonite’s Christmas pageant did cause a hullabaloo. A big one. They had to call in the denominational heavyweights. It was not, apparently, very pleasant.
This is how it went down.
By December 1963, Community had been experimenting with integration for a little over two years. One Sunday in 1961, three African-American women attended a Sunday morning worship service at the previously all-white congregation. In 1956 when charter members had purchased property on which to construct a sanctuary, they had signed off on a restrictive covenant excluding “‘any one who is not a Caucasian’ from the premises.”1 The congregation, nonetheless, welcomed the African-American women. Despite a few bumps along the way, a core of both white and black members continued to attend. And, by all accounts, they enjoyed each other as they worshipped.2
Yet, tensions built below the surface. From the onset, some white members had raised concerns that an integrated congregation would lead, inevitably, to intermarriage. In keeping with the history of black-white racial unions, the white community has been less supportive of interracial unions than has the black community, a pattern especially true in the 1940s and 50s.3 Although white attitudes had begun to liberalize by the 1960s, the issue remained fraught in a community like Markham that was at that time in the midst of white flight. Black families had started to relocate to the community in search of a bit of suburban safety and security.4
In that context of rapidly changing racial demographics, a long history of white fear of interracial marriage, and a still fledgling congregation, the organizers of the 1963 Christmas pageant cast a black Joseph and a white Mary.5 The service ensued. Christmas came and went. All apparently without incident.
Then the church board met on January 17. With the start of the new year came reports on attendance (it was up), heating of the church building (it had started), and offering envelopes (they should be numbered). Then the pastor at the time, Larry Voth, invited the field secretary for city churches from the national-level home Missions Commission of the General Conference Mennonite Church, Peter Ediger, to speak. Ediger noted that the rest of the denomination was very interested in what was happening in Markham as this small, formerly all-white congregation found itself on a journey toward racial integration. He offered a word of encouragement by noting that when a congregation is “having a struggle for existance [sic] it is a living church.”6
All seemed in order.
And then it wasn’t.
Church board chair Al Levreau read Genesis 11:1-9, the description of the tower of Babel in which “the Lord confused the language of the whole world. From there the Lord scattered them over the face of the whole earth.”7 The notes from the meeting on January 17 don’t explain what message Mr. Levreau meant to send by reading that passage. Perhaps he saw in the story of Babel’s chaos a case study to be avoided as Community Mennonite embarked on racial integration.
What was clear was that he did not approve of mixed race marriages. Not at all. Not even the hint of one in a Christmas play. With a generous dose of understatement bordering on cheekiness, the unidentified keeper of the minutes observed, “there was quite a discussion regarding inter-marriage.”8
It must have been quite a discussion. At the end of it Levreau has resigned from his position a board chair and declared that he would not return to worship services at CMC. After a unanimous vote to close the meeting, Ediger offered “a word of prayer.”9
I’ve often wondered what the conversations went like in the church parking lot after this meeting. I imagine that there was some venting. Perhaps even a bit of invective and opprobrium directed at the departing chairperson. A bit of self-righteous indignation even? Or, there could as easily have been mourning and expressed concern for the sudden separation. After all, when the congregation had weathered a previous racial controversy, Levreau had been the one to lobby for an open-door policy that set the path toward the integrated nativity scene.10 The record doesn’t say.
A month later the board met again. This time the president of the entire General Conference joined the meeting on February 15. Although Levreau did not attend – and in fact had not been visited by church leadership since his abrupt departure – board member Margaret Carr also objected to the prospect of intermarriage and grilled conference executive Walter Gering on the denomination’s position on the topic. After Carr explained her objections to both integration and intermarriage, Gering backpedaled by asserting that denominational officers had never encouraged intermarriage but that he thought black and white couples could have a happy marriage. When prompted, African-American board member William Smith explained that black families in the congregation were not interested in marrying across racial lines, an assurance that black church leaders had been stating to white Mennonites for nearly a decade.11
The controversy came to an end a month later. A delegation reported that they had met with Levreau, but that he was not willing to return unless he could influence the church away from integration. Smith replied, “As well educated as we are why do these things keep coming between us?”12 His incredulity at the prospect of a Christian brother objecting to his presence in the congregation leaps off the page across a half-century.
In response the board put their collective foot down. They voted – unanimously – to discontinue discussion about whether the church would be integrated and to declare – officially – that “Community Mennonite Church of Markham, Illinois …welcomes continued growth on a racially integrated basis.”13
History could have gone in a different direction that night. Board members could have chosen to be silent, allow the controversy to spill over into the congregation as a whole, or simply decide that the bother wasn’t worth it. Other majority white churches certainly did.14 But instead they set their faces toward an uncertain future and made the decision to continue trying to figure out what it would mean for black and white to worship together.
I chose this story to write about because it is a Christmas story, and we are in the midst of the nativity season. And also because I miss CMC’s Christmas pageants. They were a fine thing. Always a bit chaotic around the edges. Sometimes the congregation’s singing was a bit flat. It wasn’t always entirely – well – polished. But the love in that room? That was unmistakable. And the holy couple – by tradition through the first decade of the twenty-first century if not longer – was always interracial. The hope and promise of that image – however simplistic it may have been – never failed to move me.
I write this blog post on the morning of a day in which I will later denounce white nationalism at a local rally. Given the resurgence of white supremacy in our country, writing about an integrated Christmas service fifty years in the past can seem irrelevant if not naïve. To a degree, that may be true. But I also know that when I speak tonight, when I call out white nationalists for being small-minded, hard-fisted, and racist through and through, I will do so carrying a little bit of that nativity scene with me, and a little bit more of a congregation that decided to say yes rather than no to the question of integration before them fifty years ago.
Tobin Miller Shearer, Daily Demonstrators: The Civil Rights Movement in Mennonite Homes and Sanctuaries (Baltimore: Johns Hopkins Press, 2010), 166.↩
Don Burklow and Grace Burklow, “Interview with Don and Grace Burklow,” ed. Tobin Miller Shearer (Markham, Ill.,2005); Mary Ann Woods, “Interview with Mary Ann Woods,” ed. Tobin Miller Shearer (Markham, Ill.,2005); Mertis Odom, “Interview with Mertis Odom,” ed. Tobin Miller Shearer (Markham, Ill.2005); Gerald Mares and Dolores Mares, “Interview with Gerald and Dolores Mares,” ed. Tobin Miller Shearer (Markham, Ill.,2006).↩
Renee Christine Romano, Race Mixing: Black-White Marriage in Postwar America (Cambridge, MA: Harvard University Press, 2003), 45.↩
Andrew Wiese, Places of Their Own: African American Suburbanization in the Twentieth Century, Historical Studies of Urban America (Chicago: University of Chicago Press, 2004).↩
That is at least the gender arrangement recalled by one couple. The written record doesn’t specify the gender mix, just that they were an interracial pair. Given the response by certain white members of the congregation, a black male/white female combination makes the most sense. Historically, the white community has been less threatened by white male/black female pairings, in part due to the record of white slave masters raping female enslaved Africans and denying the progeny that resulted any rights of inheritance. For reference to CMC’s casting decision, see: Mares and Mares.↩
“Community Mennonite Church Church Board Meeting,” (Markham, Ill.: Community Mennonite Church, 1964).↩
Stephen R. Haynes, The Last Segregated Hour: The Memphis Kneel-Ins and the Campaign for Southern Church Desegregation (New York: Oxford University Press, 2012); Kip Kosek, “‘Just a Bunch of Agitators’: Kneel-Ins and the Desegregation of Southern Churches,” Religion and American Culture 23, no. 2 (2013); Douglas E. Thompson, Richmond’s Priests and Prophets: Race, Religion, and Social Change in the Civil Rights Era (Tuscaloosa, AL: University of Alabama Press, 2017).↩
It was originally my intention to study Anabaptists as religious refugees during the first few decades of the Reformation. Though the notion of early modern religious refugees is well-developed, for a long time it was largely a reference to the itinerant ‘Calvinist international’ that Calvin himself wrote into existence from his position in Geneva.1 Though recent works have advocated for an expansive and inclusive re-imagining of the term, the traditional tripartite structure of Reformation scholarship still lingers–and narrows our focus to those identifiable as Catholics, Lutherans or Calvinists. I wanted to think about what it would mean for “Anabaptists” (broadly construed) to be included in this expanding concept of early modern religious refugees.
Yet in seeking to capture the movement of groups who are visible, in the early modern bureaucratic sources that I use, which reflect only in moments of stasis, it was pointed out to me that I was thinking more about the meaning of potential movement rather than movement itself. As I sorted through evidence in the archives of Westphalia and East Frisia, I often found Anabaptists immersed in legal negotiations about economic conditions–resisting or contesting their own dispossession, and negotiating the extra taxes they bore. Though these are often hostile sources, they illuminate the precarities and practicalities of material survival for marginalized religious groups during the early modern period.
I took my first archival trip in the summer of 2016 to visit Emden, in East Frisia, and to follow the work of Timothy Fehler.2 Dr. Fehler had included a reference to Mennonites paying Schutzgeld (literally “protection money”) in Emden, and I was eager to see what I might glean from these registers of “Mennoniten.” To give a brief glimpse into the scale of these documents: in 1601, there were 166 individuals or families who paid Schutzgeld.3 The total amount collected is given as 943 gulden, 8 schap and 10 witten. A later entry indicates that an additional sum of 400 gulden was paid for the Mennonites’ share of the protection of the city, and sent directly to the city treasurer–bringing the final amount remitted to 1343 gulden, 8 schap and 10 witten.4 In comparison, the chief preacher of the Große Kirche, Menso Alting, had received a generous annual salary of 600 gulden in 1595.5
Of those listed in the 1601 account, seven are Jews–denoted by the simple appellation “the Jew” after each of their first names. The seven Jewish men are scattered throughout the various collection groups, and pay obligations which appear to be calculated in the same manner as those of the Mennonites. If the collection units denote neighborhoods, then the possibility of Jews and Mennonites living together is certainly intriguing. Yet, as both were required to pay this extra protection money to live within the city, it is possible that this relationship was more of a bookkeeping convenience than anything else. In any event, the fact that these two groups were combined on bureaucratic lists speaks to a developing sense of a religious ‘other’ in the minds of Calvinist city leaders.
Of course, Jewish communities in the Holy Roman Empire had been subject to violent expulsion campaigns for hundreds of years. Michael Driedger has emphasized the need to think about commonalities between early modern Anabaptist and Jewish experiences during the upheaval of reform, and much work remains to be done.6 As I continue to work on Schutzgeld, the idea of suspended, potential movement continues to animate my thinking, especially as I consider the Mennonites and Jews in East Frisia who needed to negotiate, and pay, to stay in their Emden homes.
Heiko Oberman, “One Epoch – Three Reformations,” in The Reformation: Roots and Ramifications, trans. Andrew Colin Gow (Edinburgh: T&T Clark, 1994); Heiko Oberman, “Europa Afflicta: The Reformation of the Refugees,” in John Calvin and the Reformation of the Refugees (Genève: Librairie Droz S.A., 2009). More recent studies advocate for, or operate on, an expansion of terms: Geert H. Janssen, The Dutch Revolt and Catholic Exile in Reformation Europe (Cambridge: Cambridge University Press, 2014); Nicholas Terpstra, Religious Refugees in the Early Modern World: An Alternative History of the Reformation (New York: Cambridge University Press, 2015).↩
Timothy Fehler, Poor Relief and Protestantism: The Evolution of Social Welfare in Sixteenth-Century Emden (Brookfield, VT: Ashgate Publishing House, 1999).↩
See Michael Driedger, “The Intensification of Religious Commitment: Jews, Anabaptists, Radical Reform, and Confessionalization,” in Jews, Judaism, and the Reformation in Sixteenth-Century Germany, edited by D.P. Bell and S.G. Burnett
(Leiden: Brill, 2006), and “Crossing Max Weber’s ‘Great Divide’: comparing early modern Jewish and Anabaptist histories,” in Radical Reformation Studies: Essays presented to James M. Stayer, edited by Werner O. Packull and Geoffrey L. Dipple (Brookfield: Ashgate, 1999), 157-174. ↩
My first exposure to the history of Mennonites in Canada was in 1971. Raised in the Brethren in Christ denomination, I had come to Conrad Grebel College at University of Waterloo for studies. The encouragement of Frank H. Epp to take his newly designed course on the History of Mennonites in Canada would shape my future, as I began to explore my own roots in that context. Little did I know how much my own future career as a historian would be informed and supported by the Mennonite Historical Society of Canada formed three years earlier.
In 1967, Canada had celebrated its centennial. Multiculturalism had become a significant cultural force in the way Canadians saw themselves. Having caught the vision of multiculturalism, Frank Epp and a Manitoba Mennonite publisher Ted Friesen saw the potential of writing the Mennonite story into the Canadian one. With the support of Mennonite Central Committee Canada, Frank H. Epp would pen two large volumes. They detailed Mennonite history in Canada from the earliest coming of Swiss Mennonites from Pennsylvania in the wake of the American Revolution to what would become Ontario, through immigrations from Russia in the late nineteenth to the mid-twentieth centuries to Ontario and the western provinces.1 These volumes detailed the varieties and distinctives of faith expression and practice as they evolved in the Canadian context until 1940. Epp enlisted the help of his wife Helen and daughters Marlene and Esther, along with a young archivist Ted Regehr. Under the MHSC, Marlene Epp became the impetus for seeing much of her father’s unfinished work emerge in an on-line encyclopedia (GAMEO).2 Ted Regehr would author a third volume which covered the years 1939 to 1970.3 Under the auspices of the MHSC, later Marlene Epp would author Mennonite Women in Canada4 and Esther Epp-Tiessen would write Mennonite Central Committee Canada: A History, in celebration of that organization’s first fifty years.5
The story of the MHSC is much more than that of a single family, however. Over its fifty years, it has become a community of historians. While the MHSC was supporting the writing and dissemination of history books, it also had come to embrace provincial societies based in Ontario, Manitoba, Saskatchewan, Alberta, and British Columbia. In 2007 a Quebec society brought the number of provincial societies to six. A Divergent Voices of Mennonites in Canada committee also brought conferences on a range of topics including indigenous-Mennonite relations, family and sexuality, Mennonites and mental health, Mennonites and money, Mennonites and agriculture, and a range of other issues. Over the decades of the society’s existence, annual meetings have brought representatives from the provincial organizations, as well as institutions including various departments of Mennonite Studies, Mennonite archives and even Mennonite museums together to share and vision the future of Mennonite history in Canada.
The fiftieth-anniversary celebration was like a family reunion bringing Mennonite history in Canada from the 1970s into the new millennium. Our three Quebec historians brought aspects of the history of the revival of the seventies and eighties that emerged in the wake of Quebec’s Quiet Revolution to take its place alongside more mainstream Mennonite history.6 The Quebec revival took its place alongside thirty other presentations that included colonialism and its impact on Canada’s indigenous peoples, political activism, anabaptist approaches to agriculture, changes in education, challenges ranging from those experienced by old order and conservative groups in education and farm technology, and more progressive Mennonites including questions around sexual diversity, and the integration of new immigrants to Canada.
My particular interest emerged from a small green binder that had been donated to our Quebec archive. Carefully documenting the history of a women’s group that emerged in the context of the revival, detailed minutes of brainstorming and planning meetings, along with other documents chronicled the activities of Le Comité des femmes inter-églises.
This committee of inter-church women played a significant role in the Frères Mennonites (Mennonite Brethren)’s early years in Quebec as each year between April 1978, when women from l’Eglise chrétienne de St-Jérôme, put on an annual women’s day and April 1998, not one spring went by without a Journée des femmes inter-églises. Their work and the story of Mennonite mission in Quebec, forthcoming, deserves a significant place in Mennonites in Canada, Volume 4.7;
As we look towards our second half century as a growing community of Canadian Mennonite historians, the society plans to meet in Quebec for its 2020 annual meeting. The warm and collegial conference highlighting “A People of Diversity: Mennonites in Canada since 1970” and projections for the future are significant witness to the community of Mennonite historians that will continue its work of fifty years, to research, write and disseminate the history of Mennonites in Canada.
Frank H. Epp, Mennonites in Canada, 1786-1920: the History of a Separate People (University of Toronto Press, 1974) and Mennonites in Canada, 1920-1940: a People’s Struggle for Survival (University of Toronto Press, 1982).↩
Children’s eyes sparkled in the candlelight. This was the first time many had seen a Christmas tree, aglow in the Einlage kindergarten in December 1942. Soldiers handed out wooden toys. They had spent weeks carving them—model houses, schools, churches, city halls, trucks, and trains—while convalescing at the military hospital in this Mennonite village in southeastern Ukraine. The group joined in song, filling the hall with old German Christmas carols. The tunes, which had not been heard openly during the recent years of Bolshevik rule, reminded all those present of the momentous changes wrought since Hitler’s armies had taken control of Ukraine.1
The Mennonite kindergarten in Einlage was a Nazi showpiece. Military engineers and SS agents had helped refurbish the sturdy stone structure, coated with quality oil paints and sporting its own washroom, kitchen, and cafeteria. The kindergarten had steam heating and electric lights. Einlage’s recovering soldiers hailed from all over Germany, but they affectionately termed the town’s youngest members “their children.” In addition to making toys, they had drawn pictures that inducted the kindergarteners into the fantastical world of German fairy tales and myths. Outside, a swastika flag fluttered in the breezes passing over the Ukrainian steppe.2
No other kindergarten in the whole administrative district of Dnipropetrovsk was as magnificent as Einlage’s. Nazi occupiers had counted 10,000 kindergarten-aged children in the area as being of “German blood.” These had been sorted by men in brown uniforms who could be found in all the villages, going door to door and categorizing inhabitants according to “genealogical and racial biological” criteria.3 Children deemed to be German were put into a segregated school system—separate and very unequal. The 129 pupils in Einlage happened to be the most fortunate of the roughly 5,000 children already organized into the district’s 110 German-only kindergartens.4
We know about the Einlage kindergarten because it was profiled extensively in two Nazi papers that served the Dnipropetrovsk district. The Ukraine Post and the German Ukraine Newspaper regularly featured Einlage and other villages in the Chortitza Mennonite colony. “Chortitza on the Dnieper!” wrote one SS journalist, expressing joy that through the war, readers had become familiar with “the most flourishing” colony in the district’s “chain of German villages.”5 Its fame was rivaled only by that of Halbstadt, Ukraine’s largest Mennonite settlement, which became incorporated into Dnipropetrovsk in September 1942 as Nazi civil administration expanded east.6
Most of Ukraine’s 35,000 Mennonites lived in three colonies: Chortitza and Halbstadt in the Dnipropetrovsk district as well as Kronau in an area called Mykolaiv. This latter district was served by the German Bug Newspaper, named for the local Bug River. Nazi occupiers reported a total of 13,000 “ethnic Germans” in Chortitza, 25,000 in Halbstadt, and 13,000 in Kronau. Most of these inhabitants were of Mennonite background, although each colony—especially Kronau—included numerous Lutherans and a smaller number of Catholics. All three colonies also had Russians and Ukrainians, whom occupiers subjugated or deported. Death squads shot or gassed resident Jews.
It is possible to reconstruct a detailed picture of Mennonite daily life in Nazi-occupied Ukraine through careful readings of the Ukraine Post, the German Ukraine Newspaper, and the German Bug Newspaper. Scholars must treat these sources cautiously. All three papers’ primary purpose was to circulate propaganda. Their target audiences were German-language readers in Ukraine—including soldiers, bureaucrats, and local Mennonites—as well as interested audiences on the home front. Articles were steeped in anti-communist, anti-Semitic rhetoric, and authors wrote confidently of the Third Reich’s coming victory at a time when the front was already faltering.
Nevertheless, basic information like dates, events, names, and ranks were generally accurate. Selective combing reveals much about Nazi efforts to expand administrative control. Articles tell how local Mennonites joined the army or bureaucracy.7 Village names were Germanized.8 By October 1942, Chortitza had an operational post office.9 Halbstadt’s opened a month later.10 One of Dnipropetrovsk’s two courts held session next door.11 Occupiers sanctioned businesses like an iron foundry in Chortitza and a machine factory in Halbstadt.12 Horse breeding took place, as did silk manufacture.13 And tallies are available for grain, milk, and eggs produced in Kronau.14
The nature of these newspapers as propaganda organs makes them valuable for understanding the landscape navigated by local Mennonites. Content and diction reveal how occupiers hoped the region’s “ethnic Germans” would learn to think and act. In May 1943, a Nazi Party rally took place in Mykolaiv. The main speaker thundered that “international Judaism” had started the war: “Whether on the side of the plutocrats or the Bolsheviks, the Jew works everywhere as agitator and provocateur. This war is a race war. We must break the Jewish danger, or we will be broken by it.”15 Functionaries fanned across the district, repeating this lie in all twenty-nine of Kronau’s villages.
National Socialists murdered 1.2 million Jews in occupied Ukraine, including tens of thousands in the Dnipropetrovsk and Mykolaiv regions. Propagandists avoided reporting explicitly on the Holocaust. Journalists instead portrayed Jews as aggressors who must be stopped. Jews’ alleged victims were Mennonites and other “ethnic Germans.” The very real deprivations and terrors of Soviet rule were thus ascribed to “Jewish-Bolshevik tyranny.”16 Occupiers seized Jewish property and redistributed it, claiming to redress past wrongs. Jubilant reports of one aid action in Kronau mentioned only that the 32,000 clothing and household items were “for the most part used.”17
The same agencies that liquidated Jews provided aid to Mennonites.18 Their backdrop was total war. Thousands starved across Ukraine, and the land was pocked with barely-covered mass graves. But Nazi administrators wanted “ethnic Germans” to live happy and whole. “Blossom-white are the dresses and the head coverings of the women and the girls,” remarked one visitor of a Sunday in Chortitza.19 Another crowed: “The simple church is no longer a movie theater as in Bolshevik times.”20 Both Chortitza and Halbstadt played host to triumphal delegations of the Third Reich’s leading Nazis, including enormous rallies for Reich Minister Alfred Rosenberg.21
Administrators moved quickly to indoctrinate Mennonites into National Socialism. By December 1941, all able-bodied men in Kronau were organized into a paramilitary German Corps. Boys aged fourteen to seventeen belonged to a German Youth Corps, and their female counterparts aged fourteen to twenty-one joined a League of Ethnic German Girls.22 The local Women’s League was responsible for activities like sewing circles and distributing clothing shipments from Auschwitz. Aid workers arrived in the colonies with such organizations as the German Red Cross, the People’s Welfare, and the SS. Chortitza, Halbstadt, and Kronau all received youth delegations from Germany.23
Occupiers stressed education. Wartime transportation needs initially prevented regular teacher exchanges between Germany and Ukraine. Small groups of professionals therefore held crash courses so that local educators could be “indoctrinated in the National Socialist mindset.”24 These specialists organized back-to-back three-week camps in Kronau during the spring of 1942.25 Wagon upon wagon of men and women arrived, some from as far as one hundred miles away.26 Participants heard lectures on German politics, literature, and art. They then returned to their villages, where schools received Nazi-oriented workbooks and reading materials.27
Kindergartens comprised just one among many types of German-only educational institutions to open in Mennonite colonies. Chortitza’s segregated kindergartens were joined by elementary schools and, in 1943, at least two high schools.28 Kronau boasted planned or operational middle schools, high schools, an agricultural school, and a training school for rural women’s work. The orchestra of one institute played Wagner for visiting dignitaries, and pupils pledged loyalty to Reich and Führer from the stage.29 A teacher training academy that served as Ukraine’s primary location for cultivating “ethnic German” educational professionals held class in Halbstadt.30
Education prospered both in and out of the classroom. Hitler Youth officers kicked into high gear during the summer of 1943. A third of eligible young people across Dnipropetrovsk already belonged to the German Youth of Ukraine, with the best results from Chortitza and Halbstadt’s “fertile ground.”31 Following a leadership training camp, the graduates—forty-two girls and thirty-two boys—staffed camps throughout the district. The grandest lasted six weeks and had 160 participants.32 Affirmative action also came to Ukraine. In Chortitza, twenty gifted young people competed for five spots to study in Germany.33 Others returned from learning trips to teach true Nazism at home.34
No single school received as much public attention as the Einlage kindergarten. This was the prize institution overseen by “Aunt Müller,” the area’s child education specialist. In 1942, Aunt Müller, who originally hailed from Transylvania, organized a camp for twenty girls and women who would go on to become Chortitza’s kindergarten workforce. They put on a craft exhibition, and those who were particularly quick studies received awards.35 Under Aunt Müller’s direction, plans were initiated to expand the school and to board children aged three to seven from outlying villages. The Chortitza iron foundry agreed to repair donated beds.36
“It is a miracle.” So wrote a German soldier named Leonhard Froese in 1943. He one day hoped to have a kindergartener of his own, and he penned a glowing letter to the German Ukraine Newspaper describing his visit to the school in Einlage. Each day, the building opened by 7:00. At 8:00, the children assembled outside for roll call. The swastika flag would be hoisted, and it was time for athletic exercises. Then everyone would “goose step” through the front door. Each child had a personal cubby for jackets. During field trips, they were divided into three groups by height: giants, dwarves, and Thumbelinas. To Froese’s eye, he could have been in Germany.37
Decades after the Second World War, under entirely different circumstances, I, too, attended a Mennonite kindergarten. My school was in Indiana, not war-torn Ukraine. My parents had not suffered through years of fear and hunger in the Soviet Union. Nor did Bolshevik agents come in the night to shoot my grandfathers or to deport them to gulags. My kindergarten cubby contained a nylon jacket, not some wrap of unknown provenance, perhaps taken from another five-year-old who happened to be born to a Jewish family. Nevertheless, the songs, the laughter, the shouts, and the joy of children at the Einlage kindergarten resonate with me. What a privilege it is to learn.
Precisely such familiarity of experience is what renders Mennonites’ past in wartime Ukraine so chilling. Nazi officials did not hide Einlage’s kindergarten. Unlike the blood-soaked pits virtually a stone’s throw away, writers trumpeted the school in page upon page of propaganda. Education in Einlage was intended to show Nazism’s radiant potential. It represented an alleged antidote to “Judeo-Bolshevism.” It was what the Holocaust was supposed to enable not only in Ukraine, but for all children of “German blood.” Today, historians sift laboriously through archival records to identify Mennonite death squad members. No such work is needed for Einlage’s kindergarteners.
Collective memories of this Holocaust kindergarten have never left us. Mennonites who grew up in Ukraine during the Second World War continue to speak and write with grateful thanks for their generous treatment by the Third Reich. When Hitler’s regime collapsed in 1945 and they became homeless refugees, their plight developed into a cause célèbre for congregations across Europe and the Americas. Their voices and their stories remain heard through film, books, and close family relationships, including my own. Leading Mennonite newspapers in North America still to this day credit Nazi officials with returning a “semblance of normal life” to Ukraine.38
Our denomination, as a Christian peace church, must grapple with our history in the Holocaust. This is first and foremost the tale of the Einlage kindergarteners, of Jews murdered so that Mennonites could flourish. Myths of happy wartime children shine with the light of latent anti-Semitism. It is a vital, urgent task to identify and to root out our anti-Semitic narratives. I have never once felt physically endangered because of my faith. But in my country, Jews are gunned down in houses of worship. If you are a Mennonite, if you attended a kindergarten, or if you ever experienced the wonder of singing around a Christmas tree, this story is for you. This is a task for our church.
Ben Goossen is a historian at Harvard University. He is the author of Chosen Nation: Mennonites and Germany in a Global Era, published in 2017 by Princeton University Press.
“Die Brücke zur Heimat,” Deutsche Ukraine-Zeitung, January 9, 1943, 8; “Soldaten erfreuen volksdeutsche Kinder,” Deutsche Ukraine-Zeitung, December 29, 1942, 3. All of the newspaper articles cited in this essay are freely available online: https://libraria.ua/en↩
Leonhard Froese, “Die Brücke zur Heimat,” Deutsche Ukraine-Zeitung, July 11, 1943, 8.↩
Hans-Joachim Kunze, “Leistungen deutscher Kolonisten,” Deutsche Ukraine-Zeitung<, August 8, 1942, 3; “Das Bluterbe der Väter,” Ukraine Post, March 6, 1943, 3.↩
“Fürsorge für die Volksdeutschen,” Deutsche Ukraine-Zeitung, July 31, 1943, 3; “Es geht wieder vorwärts,” Ukraine Post, August 10, 1943, 8.>↩
“Urlaub nach Chortitza,” Deutsche Ukraine-Zeitung, September 11, 1943, 3.↩
“Erweiterung des Reichskommissariats,” Deutsche Ukraine-Zeitung, September 2, 1942, 3; “Eingliederung in das Reichskommissariat,” Deutsche Bug-Zeitung, September 5, 1942↩
Rudolf Rümer, “Heimkehr in das Volkstum,” Ukraine Post, October 31, 1942, 3.↩
“Alexanderstadt statt Bolschaja-Alexandrowka,” Deutsche Ukraine-Zeitung, May 9, 1942, 4.↩
“Neue Dienstpostämter,” Deutsche Ukraine-Zeitung, October 3, 1942, 3.↩
“Deutsches Gericht in Halbstadt,” Deutsche Ukraine-Zeitung, April 2, 1943, 3.↩
“Amtliche Bekanntmachung,” Deutsche Ukraine-Zeitung, May 12, 1943, 6.↩
“Körordnung für den Generalbezirk Nikolajew,” Deutsche Bug-Zeitung, May 13, 1942, 4; “Aufbau der Pferdezucht,” Deutsche Ukraine-Zeitung, August 29, 1943, 3; “Deutscher Seidenbau in der Ukraine,” Deutsche Ukraine-Zeitung, August 31, 1943, 3; “Seidenbau in der Ukraine,” Deutsche Bug-Zeitung, July 24, 1943, 3.↩
“Volksdeutsche Bauern packen weider an,” Ukraine Post, July 3, 1943, 7.↩
“‘Der Kampf ist hart aber wir sind härter!’” Deutsche Bug-Zeitung, May 29, 1943, 4.↩
“Der Ruf des Reiches an die Volksdeutschen am Schwarzmeer,” Deutsche Ukraine-Zeitung, June 16, 1943.↩
“Kleider für 13000 Volksdeutsche,” Deutsche Bug-Zeitung, June 30, 1943, 3; “Kleidungsstücke für 13000 Volksdeutsche,” Deutsche Ukraine-Zeitung, July 6, 1943; “Die Hilfsaktion wird fortgesetzt,” Ukraine Post, July 20, 1943, 8.↩
Rudolf Rümer, “Volksdeutsche sind unserer Hilfe sicher,” Deutsche Ukraine-Zeitung, August 22, 1942, 3.↩
“Urlaub nach Chortitza,” Deutsche Ukraine-Zeitung, September 11, 1943, 3.↩
“Nach deutschem Vorbild,” Deutsche Ukraine-Zeitung, December 2, 1942, 3; “Deutsche Art dringt durch,” Ukraine Post, April 17, 1943, 5.↩
“Führung des europäischen Ostens größte Aufgabe unseres Volkes,” Deutsche Ukraine-Zeitung, June 21, 1942, 1; Hans-Joachim Kunze, “Festtag im deutschen Dorf am Dnjepr,” Deutsche Ukraine-Zeitung, June 28, 1942, 3; “Der Ruf des Reiches,” Deutsche Ukraine-Zeitung; “Reichsleiter Rosenberg besuchte die Schwarzmeerdeutschen,” Deutsche Bug-Zeitung, June 22, 1943, 3-4.↩
“Aus der Volkstumsarbeit Kronau, Gebeit Alexanderstadt,” Deutsche Bug-Zeitung, July 11, 1942, 4; “Der Generalkommissar in Alexanderstadt und Nowibug,” Deutsche Bug-Zeitung, August 1, 1942, 4.↩
“Erzähl uns von Deutschland,” Deutsche Ukraine-Zeitung, August 25, 1942, 3; “HJ-Tagebuch in der Ukraine,” Deutsche Ukraine-Zeitung, September 5, 1942, 3; “Abschluss der HJ-Fahrt durch den Generalbezirk,” Deutsche Bug-Zeitung, August 26, 1942, 4; “Jugend als Sendboten des Reiches,” Deutsche Ukraine-Zeitung, August 19, 1943, 3; “Harzer Hitlerjungen im Generalbezirk Nikolajew,” Deutsche Bug-Zeitung, July 24, 1943, 3; “Regelung des studentischen Osteinsatzes,” Deutsche Ukraine-Zeitung, October 4, 1942, 3.↩
“Umschulungslager volksdeutscher Lehrer,” Deutsche Ukraine-Zeitung, April 24, 1942, 3.↩
“Umschulungslager für volksdeutsche Lehrer,” Deutsche Bug-Zeitung, April 8, 1942, 4.↩
“Volksdeutsche Lehrer im Schulungslager,” Deutsche Bug-Zeitung, May 13, 1942, 4.↩
“Der Lehrernachwuchs in der Ukraine,” Deutsche Ukraine-Zeitung, June 2, 1942, 3.↩
“Zwei neue deutsche Hauptschulen,” Deutsche Ukraine-Zeitung, February 13, 1943, 3.↩
“Schülerheim in volksdeutschem Dorf,” Deutsche Ukraine-Zeitung, February 16, 1943, 3.↩
Editor’s note: The following memorial for Clarke Hess by Carolyn Wenger—currently museum curator and archivist at the Lancaster Mennonite Historical Society, which she directed from 1976 to 2001—is excerpted from a tribute she gave at his funeral. Hess was heavily involved in Lancaster Mennonite history, with a special emphasis on material culture, as expressed in Mennonite Arts, published in 2002. He passed away from complications from ALS on November 7, 2018.
Carolyn C. Wenger
A bit over four years ago, as it became apparent that Clarke’s physical ability to participate in Historical Society activities was declining, I was asked by the board to write a tribute, which I read to him at a board dinner in his honor. A short time later (April 6, 2014) it was also read to him at our more public Annual Banquet. I want to share that, now, with you.
While still in high school, Clarke was already researching in the Society library on a regular basis, having become passionate about history from his grade-school years on up. At a young age he developed an exceptional feel for what had enduring value. In 1981, as a twenty-six-year-old, he joined the LMHS board and served thirty years, until limited by new term rules. On board meeting nights his sunny-yellow Sting Ray sat in the parking lot, along with the more subdued colors and models of other, older board members. But that wasOK. That was Clarke’s car.
In his gentle unassuming manner, he cultivated friendships and amazingly educated himself through association with a wide array of collectors, educators, and curators—always listening, learning, documenting objects, and winning people’s confidence. He even taught himself to read old German-script handwriting. He went far beyond what many historians have done with academic degrees.
He served on the Society’s Genealogy Committee for decades, helping to oversee the successful family history conference. For the annual fundraiser, the outdoor Bookworm Frolic, he and his family partnership at Hess Homebuilders and Precision Wall &Truss provided valued support in the form of loaned lumber and suggested the use of trestles instead of earlier hay bales for tables. Clarke provided the table layout for the event. He also wrote a variety of historical and genealogical articles for Pennsylvania Mennonite Heritage.
Through his own contributions and personal contacts, he helped acquire some of the Society’s most valuable artifacts, which have been exhibited at the Society, loaned for other museum exhibits, pictured in books, and reproduced for sale. I specifically remember a Farmersville auction in the 1980s that we both attended. My heart was pounding as he sat beside me, encouraging me to keep bidding, knowing that we would have to solicit donations to cover the cost. Until that point I had never spent so much money at one time, that the Society or I did not have. Even though several board members were unhappy with me, time proved the purchases to be wise—in fact, a chance of a lifetime.
As chair of our Museum Committee, he gave valued leadership to collection-development and exhibit policies. He also led historical field trips for the Society and presented lectures or seminars as part of the educational program. He served on the Society’s 1992 Building Committee, when expansion became necessary, and as his pet project oversaw the documentation, moving, and installation of the nearby Landis Cabin log wall in our museum, along with reconstruction of the fireplace.
As the Society was still educating itself and its constituency about the educational role of a museum and had completed the initial process of restoring the 1719 Herr House, he joined its Administrative Committee and helped to develop that site and its policies. He also influenced the decision to correct the initial roof restoration to provide a front overhang to the house as it is now.
With his book, Mennonite Arts, his multiple liaisons with other area cultural institutions, and his photographic memory, he helped—more than any other one person—to educate the church and the public about Mennonite material culture. He restored his 1744 Hess ancestral homestead and made it into a first-rate Mennonite museum, which he willingly shared with friends and the public.
Among all of his activities and accomplishments outside the realm of the Society—and I certainly cannot name them all—were curating a historical exhibit comparing Mennonite arts in Ontario and Pennsylvania. He has been associated locally with the Historic Preservation Trust of Lancaster County, Landis Valley Museum, the former Heritage Center, the Lancaster County Historical Society, and care of the historic Hans Hess Cemetery. He served as a board member of the Historical Society of the Cocalico Valley in Ephrata, where he curated an exhibit on, of all things, privy bags. He also actively helped to rescue and restore the Stoner House with the Manheim Township Historical Society. In addition, as a dealer in antiques and with Lee’s technical help, he wrote an internet blog on Mennonite material culture and events and maintained a website on Lititz area farmsteads.
Clarke, we love you and look forward to your continued involvement with us as you are able. As a brother in the Mennonite faith community, we recognize the unique place you have filled and continue to fill among us. We are deeply grateful that you have dedicated your years of study, collecting, documenting, and educating to raise historical awareness among the public, but especially among your Mennonite family—past, present, and future. Thank you!
As a recipient of God’s love, Clarke reflected this love to others through unselfish sharing of his artifacts and their beauty with persons he knew to be related to the items, with visitors to his home, and with neighboring museums. For him, artifacts served as symbols beyond themselves of a larger reality of time, place, and context. They also connected him with an extended Mennonite family and faith tradition—a heritage past, present, and future.
As we wondered why in God’s providence ALS should be permitted to afflict such a caring, devoted, and knowledgeable individual, he nevertheless inspired visitors with his patient, uncomplaining acceptance of his lot and his always-cheerful disposition. This was his unfailing witness to us, his friends and family, as he lived out his faith.
Clarke followed his calling as long as he was able—to the final click of his computer mouse, and he left us on the most beautiful day of the year. Grateful that we had him as long as we did, and yet not wanting to prolong his struggle with the courageous process of living, we surrender him to God’s all-wise timing, knowing that a part of each of us dies with him in this life. Yet, we have the blessed hope that now his quests are fulfilled and that the veil of this life, through which we see darkly, has for him been removed so that all is now light, truth, and new life.