Letters from Mennonites While Post-World War 2 Refugees

Rosanna Formanek Hess

Mennonite Central Committee (MCC) was active in post-World War 2 (WW2) relief ministries, caring for tens of thousands of refugees across Western Europe. The distribution of packages, sent from Mennonite congregations in the United States, brought joy, hope, and gratitude to their recipients, Mennonites and non-Mennonites alike. Many of those beneficiaries found donors’ names and addresses in their packages and wrote letters expressing their sentiments.

During those years, my grandparents, John and Mary Godshall Forman, attended the Franconia Mennonite Church, in Franconia, Pennsylvania, and were involved in donating clothing, dried food goods, and household supplies to MCC. The Formans also helped their neighbors and friends with translation and transcription of thank-you letters that came from refugee recipients in Europe. Our family possesses an old yellowed spiral-bound notebook with sixty letters transcribed in English in my grandmother’s handwriting, dating from 1947 to 1953. In that notebook is also a list of over three hundred names and addresses of donors and recipients, also in my grandmother’s handwriting. This list includes dates when the letters were written in Europe and received in the United States. My grandparents did not keep the original German letters.

I was given access to a second group of letters, from the same era, which were translated and transcribed by Noah Zimmerman, a longtime archivist in Juniata County, Pennsylvania. He retained over 160 transcripts of letters in German and English.  He also mentioned his translation work and some of the names of the letters’ recipients in the diary that he kept. The letters translated by Zimmerman contain names but no addresses of the U.S. recipients.

All of the letters from Europe were written between 1947 and 1951 by children, teenagers, mothers, and fathers. Many of the mothers were widows. Besides words of gratitude for the packages, many writers described the horrors of war and post-war life as refugees.  Some mentioned their towns or villages of origin, where they had lived before fleeing to Allied-occupied Germany. They came from South Russia, Ukraine, and the formerly German territories of East and West Prussia. They wrote of fleeing the cities of Danzig, Mariensburg, Elbing, Bonhof, and Neuendorf, among others. They sent letters from the displaced persons’ camps of Backnang, Delmenhorst, and Gronau, Germany; from Kapfenberg, Austria; and Aalborg, Denmark. In later years a few letters came from several families who had immigrated to South America.

For the purpose of this blog post I have chosen to share content of letters that specifically use the word Mennonite or details that indicate a link to Mennonites in some way. This eliminates the majority of letters but provides a specific link to Anabaptist history. The letter writers who mentioned being Mennonite also wrote of fleeing from the East (Russia) to the West (Germany) during or shortly after World War II. Themes drawn from these letters include Mennonite identity, spiritual life, connections to military life, and future aspirations.

Mennonite Identity

Thirteen letter writers identified themselves as Mennonites. One Frau Koster wrote a letter on February 12, 1947, to Cora Kauffman. In it she stated, “I am Mennonite, born in Neuendorf, Russia.” This town was part of the Chortitza Mennonite settlement. Another woman, Hildegard Guthe, wrote a letter to Walton Detweiler on December 28, 1947, from Frelsdorf, Germany. She described her family as a husband in a Russian prison camp, and two children with her, Manfred, eleven years old, and Doris, seven. She wrote, “We originate from Bonhof, West Prussia. We belong to the Mennonites.” A widow, Marie Dyck, wrote to the John Weaver family from Neu Holtsee, Germany, on December 26, 1947. Marie, her mother, two sisters, and sixteen year-old son, Gerhard, were living with a farmer. They had come from Ukraine. She wrote, “Through the MCC we received clothing and food. May God bless the givers across the Sea. We, with other Mennonite families here, have no Mennonite church or pastor.” The Wilhelm Mensch family, with eight children, wrote on January 3, 1948, from Kapfenberg refugee camp in Steiermark, Austria, to Ruth Saner. They described themselves as “formerly Russian Mennonites.” The couple, Hans and Erna Tyart, wrote from Dahlenburg, Germany, on January 10, 1948, to Floyd Hackmans in Elroy, Pennsylvania. Their six-week journey west from Poland in 1945 was filled fear and danger. “At the beginning, always in anxiety and danger at being overtaken by the Russians, many of our brothers and sisters fell in their hands. And the reaper of death made broad [in]roads in our Mennonite group.” On January 17, 1948, Ernst Voigt wrote from the displaced persons’ camp in Delmenhorst, Germany, to a Mrs. Brubaker. He stated, “In the Christmas gift from the Mennonite Church we received some meat, meal, and pencil and paper for our young son. We are grateful for the tenderhearted givers who have opened their hearts to us. We are homeless Mennonites, and are scattered. Our home was Elbing, West Prussia.” Mrs. Lenore Nickel wrote from Hoya, Germany, on February 2, 1948, addressing her letter to the Boyd Kauffman family. She included these details. “We have for many years, in Bremen [Germany], the largest city near our home, gone to worship and serve God in a Mennonite Church that is found there. My husband, while in Danzig, stood for this church, so I changed and took the Mennonite faith.” A 13 year-old girl, Anny Penner, wrote from Lolsburg, Germany, on April 14, 1951, “We are from West Prussia – Kreis Marienburg and belong to the Mennonite Church of Thiensdorf, Preisch Rosengart.”  Numerous other letter writers mention Russia, Poland, Ukraine, East or West Prussia, and their flight toward Germany, but are not specific about a Mennonite connection.

Spiritual Life

The refugees described their spiritual life in their letters to the package donors with praises, prayers, Bible verses, laments, and descriptions of church activities. Many of the comments were related to Christmas since that was the usual time of year they received the packages from MCC. A twenty-four year-old woman, Hedi Kemper wrote to Clair Saner in December 1948. “Christmas is here again and will be celebrating under better conditions than in previous years. Praise the Lord. Things are still very costly. When we want to get presents for our children, it is often not done, for the money to be [spent] is used for more necessary items. But for the children we do all we can. Above everything else, our foremost thoughts in celebrating Christmas are on Jesus our Lord and Savior who came in this world to die of the Cross for all men. So we wish you will be thinking of Him too as you celebrate your Christmas feast. We will again wish you a joyous Christmas blessed of God.” Marie Dyck gave testimony to God’s grace in her letter written in December 1948. “A merciful God has brought us so far and we trust him to bring us further. We thank Him that after so many years of unrest and anguish we can again rest peaceably.” The Mensch family wrote, “A loving Heavenly Father has brought us through darkness into light. Praise God that we have a father yet, for this we bring thanks to God; for many children have lost father and mother. It is very heavy for me at times too, but as I seek the place of prayer, there is shown to me the cross He bore, so I would not complain . . . For God gives strength to bear, a pure heart gives strength and confidence. We hope our Heavenly Father will give us a home on this earth for our children, for He always gives better than we think. God will show us the right road according to his will. So may I beg of you, pray for us that we may be true and stand firm till the end.” Jakob Klassen wrote as a thirteen-year-old, from Colony Volendam, Tiefenbrunn, Paraguay, on February 22, 1948. His letter was sent to Jonas Freeds. “Christmas Eve was celebrated in [the] jungle, under the open sky. It was altogether different from where we came from, as in Europe there is always snow at Christmas. And here everything is green. The Christmas story impressed me very much; the angels, the shepherds in the field. Christmas Eve was wonderful, from the starry heaven and deep through the forest, the Christmas candles were gleaming, and yet it is summer! . . . I was born February 17, 1935 in Ukraine, Alte Kolonie, Kreis Chortiza. My father died in 1936. My mother and four brothers and sisters are here . . . We were homeless for the last twelve years and now we are here in Paraguay in the forest. We are allowed to build a house. It is not finished yet but we thank God that we can lie down to sleep in peace. We have Sunday school here and the week before last we had Bible hour. They are encouraging hours.”  (Note: This young man is listed, with his mother, Katharina (Derksen) Klassen, and three siblings, Otto, Käthe, and Anna, on the ship’s passenger list of the Volendam that sailed to South America in February 1947. His birthdate is listed as the same one he mentions in his letter.)

Mentions of Military Life

There are a few mentions of military life in the letters that also refer to a Mennonite connection. Ernest Voigt, originally from Elbing, West Prussia, wrote that he became a solider in 1939 and a prisoner in 1945.  After release from prison he found his family again. It is not known in which army he was a solider or who imprisoned him. Lenore Nickels described her husband’s background and current suffering in her letter of February 1948. “In March 1945 we had to leave our home, and this is the first joyous Christmas for us since then. Unfortunately my husband is a cause of much distress, because of illness, due to poor living [conditions]. Since our flight from Danzig, [he] is much worse. The first of next month he will be forty-six years old, and cannot [walk] without a stick or cane. In Danzig he was a High Officer, a Corporal.”  One other letter makes reference to military life without specifying a Mennonite connection. Fifteen year-old Günter Regehr wrote just after Christmas 1948 to Emma Clemmer and included details about his family. He did not write the names of his parents but mentioned his sister Marilse and brother Ernst. He wrote that when his family had to flee Danzig in January 1945. “Our papa was a sergeant [stationed] in Norway at that time.” From this letter we cannot learn in which army “Papa” Regehr was serving. At Christmas 1948 he was again with his family. Günter wrote, “The four Sundays before Christmas our papa was hardly a day at home as he is deacon over all the refugees in the British zone. And it is his duty to oversee their welfare and minister to their needs.” (Note: A man by the name of Ernst Regehr is in a photo of the 1956 General Conference Mennonite Meeting (https://en.wikipedia.org/wiki/Mennonites_in_Uruguay); and in another photo which indicates he was an elder in the Rosenort congregation and went to Uruguay, South America https://archives.mhsc.ca/index.php/ernest-regehr-johann-entz). Could this be Günter’s father?)

Future Aspirations

Since the letter writers were refugees, many were praying for a better life, a life beyond the horrors of war and post-war displacement. Almost thirty letters mention a dead or missing husband or father. Some writers still hoped for the return of their loved one. Gertrude Wiebe, wrote from Lüdingworth, Germany to Anna Stover in April 1949.  She shared her prayer burden. “I still have a little hope that God will hear my request and return my dear husband to us. There are many men coming out of Russian prisons. Then the end is well when our family is all together again. The uncertainty is very hard. My greatest comfort is my children [Gisela, Hans, and Klans]. Other refugees were making arrangements to leave Europe. Emil and Elga Rupp wrote in April 1949 from Polau, Germany, to Cora Kauffman. “We hope in the spring to be with our children in South America. We are waiting and hoping till it is accomplished. We are assisted by MCC as a transport of Danzig Mennonites will sail, and we are accepted for the month of October to sail for Uruguay. But conditions are not secure. It all depends on the five hundred; if they all report, or whether the Uruguayan government will allow more than five hundred to enter at that time. We hope with God’s help to be privileged to leave this fall and [we] wait the six months with reluctance. We receive pleasant letters from our children in Uruguay, how glad we are that it is going well with them; and they so readily adapted themselves. They are writing this it is so much better with them than with us and are so sorry that we must wait so long.” Sixteen year-old Gerhard Dyck wrote to Mr. and Mrs. John Weaver, on December 28, 1947, looking back and forward. “My father is still in Russia. He died in 1940 in exile. He was arrested in 1936. We lived awhile in the Ukraine, in Zaporizhzhia, on the Dnieper [River]. In 1943 we came to Germany. And we hope right soon to go to Canada if permitted. An aunt of ours lives in Winnipeg and owns a farm. She sent us a guarantee or bail. We have other relatives there too. So many Mennonites have gone from here to Canada and Paraguay.”

Conclusion

These letters, and others of the same era, in the two archives used in this blog post, are rich in history, emotion, suffering, and meaning. They contain details of contents of the packages sent through MCC, farms and homes left behind, life in displaced persons’ camps, and some of lives of immigrants to Mennonite colonies in South America. Family historians searching for more information about their ancestors can access the full inventory of names. Copies of the letters transcribed by the Formans are located in the Mennonite Heritage Center, Harleysville, Pennsylvania. The letters translated by Zimmerman are housed in the Juniata Mennonite Historical Center, Richfield, Pennsylvania. His diary is also located there and is being published in the Center’s newsletter, Echoes.

Rosanna Formanek Hess,
4321 Northampton Road, Cuyahoga Falls, OH 44223

Mennonites and the Waffen-SS

Recent scholarship has illuminated the hitherto little-known involvement of Mennonites in the perpetration of the Nazi Holocaust of European Jews and other atrocities committed during the Second World War. While historians have begun to describe the overall shape of Mennonite participation in war crimes, and although numerous individual stories continue to come to light, the details of how specific Mennonite communities interacted with many of the Nazi state’s killing operations have yet to be clarified. This essay offers one possible model for such studies. It examines the involvement of Mennonites in the Waffen-SS, particularly the activities of a cavalry regiment totaling about 700 men in the Halbstadt colony in Nazi-occupied Ukraine.1

Nazi occupiers in Ukraine organized local German-speaking Mennonites, such as those pictured here, into several kinds of military and paramilitary formations during the Second World War. The large Halbstadt colony was unusual in acquiring its own Waffen-SS regiment. Source: Harry Loewen, ed, Long Road to Freedom: Mennonites Escape the Land of Suffering (Kitchner, Ont.: Pandora Press, 2000), 106. [Caption edited 6/22/2019]

Mennonites in Germany had participated in the SS well before the outbreak of the Second World War. Some rose in the ranks, thus holding leadership positions as the Holocaust and other war atrocities began. Jakob Wiens, an agricultural office assistant in Tiegenhof, for instance, joined the SS in 1932. Wiens transferred to the Waffen-SS when Nazi Germany invaded Poland, and in 1941 he headed a requisitions group in Tarnow as local Jews were forced into a ghetto. Following the invasion of Ukraine, Wiens managed a center for clothing distribution in Dnipropetrovsk, likewise a site of expropriation and murder.2 Once in Ukraine, Waffen-SS members like Wiens often came into contact with the region’s large German-speaking Mennonite population. One SS-Hautpsturmführer, Günther Fieguth, published a feature article in the newspaper Danziger Vorposten about such encounters. In addition to recognizing common surnames and making genealogical connections, Fieguth lauded the Third Reich for aiding local Mennonites “to once again stimulate the blossoming racial life of this German population.”3

Nazi Germany’s military expansion into Eastern Europe presaged enormous recruitment efforts for the Waffen-SS. The organization had begun in 1933 as the armed branch of the SS, an elite core of soldiers who served as Adolf Hitler’s bodyguard. The Waffen-SS was marked by its militancy and loyalty to the Führer, including perpetration of a violent purge of the rival SA in 1934. With the outbreak of war at the end of the decade and access to populations in Eastern Europe, the Waffen-SS radically expanded. The occupied territories ultimately supplied more than half of the nearly one million men who served in the Waffen-SS at its height.4 Recruiters opened their ranks to men of a variety of perceived racial backgrounds, but they favored people they considered to be German, even if they did not yet possess German citizenship. Such individuals were known within Nazi racial terminology as “ethnic Germans” (Volksdeutsche).

Hitler intended “ethnic Germans” to be treated as a master race in Eastern Europe. One directive to occupational authorities read:

When girls and women of the occupied Eastern territories abort their children, then that can only benefit us. . . . since we have absolutely no interest in the growth of the non-German population. . . . Therefore also under no condition should German healthcare measures be provided to the non-German population in the occupied Eastern territories . . . . In no way may the non-German population receive advanced education . . . . Under no circumstances will the Russian (Ukrainian) cities be improved or even beautified, since the population should not reach a higher level, and the Germans will live in new cities and towns to be built later, from which the Russian (Ukrainian) population will be strictly prohibited. 5

The Waffen-SS counted among the numerous Nazi organizations charged with achieving this vision. In 1941, Himmler formed an SS Cavalry Brigade for deployment in Belorussia and northern Ukraine. Jews and others considered racially inferior were marked for immediate destruction: “If the population, treated on a national basis, is composed of hostile, racial and bodily inferior criminals… then all who are implicated in helping partisans are to be shot; women and children are to be deported; livestock and food are to be requisitioned and brought to safety. The villages are to be burned to the ground.”6 This SS Cavalry Brigade engaged in the mass execution of Jews, helping initiate the wholesale slaughter of the Holocaust in the East.7

The Halbstadt colony (formerly known as Molotschna) comprised the largest settlement of German-speaking Mennonites in Nazi-occupied Eastern Europe. Halbstadt was in the war zone from the 1941 invasion until September 1942, when it became incorporated into the Reich Commissariat Ukraine. This map shows the borders from November 1942, when the Nazi empire was at its height. The blue line approximates the trek route taken by residents of Halbstadt to Poland in 1943 and 1944, accompanied in part by the colony’s Waffen-SS regiment.

While Ukraine’s Mennonites entered the Waffen-SS in various ways, the most notable induction occurred in the largest Mennonite colony of Molotschna, renamed Halbstadt by the occupying forces. During the first year of German occupation, Halbstadt remained located in the war zone and thus fell under SS administration rather than under civil jurisdiction of the new Reich Commissariat Ukraine. Heinrich Himmler, head of the SS, tasked a group called Special Commando R (“R” for Russia) with overseeing “ethnic German” affairs in areas conquered from the Soviet Union, including Halbstadt. Although Special Commando R’s main objective was to provide welfare to local “ethnic Germans,” its instructions as part of Himmler’s Ethnic German Office included cooperation with the mobile SS killing units known as the Einsatzkommandos.8 Through this partnership, Special Commando R and its “ethnic German” associates participated in the mass murder of tens of thousands of Jews and other victims across Eastern Europe.

Ukraine’s approximately 35,000 Mennonites comprised slightly more than ten percent of the 313,000 “ethnic Germans” that Nazi occupiers counted in German-occupied Ukraine, Romanian-occupied Transnistria, and the nearby war zone.9 Around 25,000 “ethnic Germans,” of which a majority were Mennonites, lived in the more than ninety villages of the Halbstadt colony. Special Commando R reported that to a higher degree than in more western regions, “the German settlements of Mennonites on the Molotschna [River] and in the Gruanu area (Mariupol) have been evacuated and destroyed by the Bolsheviks.”10 Communist authorities had deported around half of Halbstadt’s residents beyond Soviet lines on the eve of the German invasion. Less than a third of remaining adult “ethnic Germans” were male. Special Commando R began organizing 1,200 of the colony’s men and boys into paramilitary “Self Defense” units, a practice typical within German-speaking settlements across Nazi-occupied Eastern Europe.11

The first steps toward the induction of Halbstadt Mennonites into the Waffen-SS began in the context of jurisdictional disputes between the German Army and the SS. The Army had been recruiting local Mennonites to serve as translators for its operations against the Red Army on the nearby Eastern front. Then, in early March 1942, the head of a Tank Group, Ewald von Kleist, ordered the formation of three “ethnic German” cavalry units (Reiterschwadronen). These were to be used as guards in the Halbstadt area, and weapons and uniforms were provided by the Army.12 A Mennonite named Jacob Reimer, then a teenager, later recalled that the mayor of his village had called a meeting of all men of fighting age and requested volunteers. “The principle of non-resistance was forgotten,” Reimer wrote after the war, “and the men felt it their duty to assist in the struggle against the fearful oppression we had been subjected to for so long.”13

Special Commando R informed Heinrich Himmler of the Army’s intrusion into the affairs of its subsidiary, Einsatzgruppe Halbstadt, which was responsible for administering the colony. Himmler, who styled himself the Reich Commissar for the Strengthening of German Race, was eager to cement SS control in Halbstadt. He forbade the new cavalry units from being taken out of the area, emphasizing: “They are not under Army jurisdiction.”14 At Himmler’s instruction, the soldiers were placed under the jurisdiction of SS-Obergruppenführer Hans-Adolf Prützmann, who oversaw police and anti-guerilla activities across Ukraine and south Russia. While the regiment remained a standard “Self Defense” force for several months, it was reorganized within the Order Police in late 1942 and joined the Waffen-SS in early 1943, receiving new commanders and uniforms.15

Himmler broadly intended the region’s “ethnic Germans” to be involved directly in Nazi Germanization and ethnic cleansing efforts. Potential rivals were informed: “The Germans in the East are to take up arms as a totality. They are to be aids to the police.”16 Military trainers belonging to the Waffen-SS provided intensive education to the Halbstadt regiment.17 The Mennonite Jacob Reimer reported that his cavalry training consisted of technical drills, such as horse and weapons handling, as well as anti-Semitic propaganda and other ideological content. One high-level directive for training “ethnic German” cavalry soldiers for service with the Waffen-SS explained that the goal of such instruction was “to free the ethnic Germans from spiritual burdens and disappointments and to educate them into good comrades and uncompromising fighters.”18 In practice, this meant a willingness to kill unarmed victims.

The Halbstadt regiment’s exact activities require additional inquiry. The soldiers’ duties are known to have included protecting the colony from robbery, military deserters, and general unrest, as well as guarding bridges, roads, and train lines against sabotage. Members also supervised the construction of military installations, such as new barracks for themselves in Tokmak, likely using forced labor. Available sources do not indicate the extent to which the regiment may have engaged, like other “ethnic German” cavalry units, in the liquidation of Jews or Red Army prisoners outside the colony. SS task forces had already murdered 36 Jews in Halbstadt prior to the regiment’s formation. But cavalry members were expected to kill any Jews remaining in the colony or encountered elsewhere. On at least one occasion, the soldiers willingly did so.19 They may also have participated in the murder of 81 Roma.20

The regiment was certainly involved in extensive warfare against so-called partisans. These “partisans” may have included armed bands who opposed the German occupation, but records of anti-partisan campaigns conducted by the SS include murder tallies of tens of thousands of unarmed men, women, and children. The first months of the Halbstadt units’ operation coincided with the initiation of a brutal ethnic cleansing campaign in nearby Crimea, which the Nazis eventually planned to incorporate into a new German province. Hitler ordered the deportation of Russians and Ukrainians from the peninsula as well as the murder of all people considered racially or politically dangerous.21 Fueled by violence in Crimea and elsewhere in the region, southern Ukraine remained an area of anti-partisan activities until December 1942.22

Halbstadt’s “ethnic German” cavalry regiment and other members of the colony gathered to celebrate the visit of Heinrich Himmler in late 1942. Source: Horst Gerlach, “Mennonites, the Molotschna, and the Volksdeutsche Mittelstelle in the Second World War,” Mennonite Life 41, no. 3 (1986): 7.

Jurisdictional clashes between the SS and Nazi civil authorities erupted in September 1942 as the Reich Commissariat Ukraine expanded to include Halbstadt and surrounding areas. Erich Koch, the governor of the newly enlarged wartime province, sought control over police activities, putting him into conflict with the SS leader Hans-Adolf Prützmann.23 Koch expressed concern over the application of collective punishment to whole villages in retribution for partisan attacks. Koch and Prützmann met for a tense discussion. During the encounter, Koch tried to bend Prützmann’s troops to his authority, while Prützmann insisted that he was answerable directly to Himmler.24 Himmler, then in Italy, took Prützmann’s side in a letter to Koch, and he promised to look into the matter shortly.25 Upon return to the region, Himmler traveled with Prützmann through Crimea and southern Ukraine, including a visit to Halbstadt on October 31 and November 1, where they inspected the “ethnic German” cavalry units.26

During late 1942 and early 1943, members of the Halbstadt regiment traveled into the war zone for operations far from the colony. One unit was reportedly decimated in anti-partisan actions in the Don area.27 Others may have aided the transportation of fellow “ethnic Germans” from Donbass, Caucasus, and Kalmykia. More than 3,000 German speakers from the eastern settlements of Mariupol, Grunau, and Kharkiv had already been relocated to Halbstadt.28 The SS planned to bring thousands more from the war zone, accommodating newcomers through the expulsion of local Ukrainians.29 From January through mid-March of 1943, Einsatzgruppe Halbstadt moved nearly 10,000 “ethnic Germans.” Battle losses on the Eastern Front changed SS plans, however, and most refugees were sent on to Poland rather than settled in Ukraine. That 2,500 fled back into the war zone hints at the violence of even allegedly humanitarian actions.30

Mennonite men in Ukraine continued to be inducted into the Waffen-SS during 1943. The Eastern Front’s deteriorating state and ongoing atrocities behind German lines had fueled local opposition to the occupation, and in June, authorities once again declared southern Ukraine to be a zone of major partisan activity.31 Two months later, Himmler ordered the recruitment of 1,200 men from Halbstadt and the non-Mennonite Hegewald colony.32 In part, this reflected Himmler’s desire to keep fighting-aged “ethnic Germans” from being conscripted into the Army after its defeat at Stalingrad.33 He intended new recruits to form a regiment with a cornflower as its insignia within the SS Cavalry Division (recently expanded from the SS Cavalry Brigade), still engaged in murder to the north. By September, this division moved to southern Ukraine, where it joined the German retreat to the Dnieper River, near the largest Mennonite colonies.

Although the trek of Mennonites and other “ethnic Germans” from Ukraine to Poland in 1943 has been remembered as a movement of mostly women and children, Mennonite men in the Waffen-SS and other armed units accompanied the refugees, participating in acts of violence along the way. Source: Marlene Epp, Women Without Men: Mennonite Refugees of the Second World War (Toronto: University of Toronto Press, 2000), 120.

The Nazi military continued its halting retreat into the Reich Commissariat Ukraine as Stalin’s Red Army pushed westward. Rather than allowing Mennonites and other alleged Aryans to fall back into Soviet hands, the SS planned to move all “ethnic Germans” west into zones of safety. In September 1943, occupiers relocated 67,000 “ethnic Germans” west of the Dnieper River. The Halbstadt cavalry regiment assisted in transferring their colony’s 28,500 residents beginning on September 12.34 Traveling by train and in wagon treks comprising between 4,000 and 8,000 people, they were initially quartered in areas around the Kronau colony (which had a large Mennonite population) in homes taken from Ukrainians. In Prützmann’s overly optimistic view, the Halbstadt Mennonites could remain there permanently.35 But the Red Army continued to advance. Between late October and early December, the treks again moved west to the Polish border, settling for several months with other refugees in the region around Kamianets-Podilskyi.

The westward trek of Ukraine’s Mennonites with the SS constituted an unmitigated stream of violence against other peoples. One Halbstadt native justified the requisitioning of homes from Ukrainians for “ethnic German” use in his memoirs: “That is a radical solution to the housing question, which truly amazes us, but it is war; life is harsh and we, too, have become harsh.”36 Cavalry member Jacob Reimer—who changed his name to the more Aryan-sounding “Eduard”—recalled how his unit combed through forests, marching between the trees in straight lines with orders to kill partisans on sight. Reimer’s regiment burned villages and shot civilians. In a letter to Himmler, Hans-Adolf Prützmann reported that the “ethnic Germans” remained in good spirits despite their itinerancy and deprivations. He assessed that they were eager to remain under German rule, and he commended the Halbstadt group for being highly cooperative.37

In March 1944, the Halbstadt refugees moved westward yet again. As Ukraine fell to the Red Army, the colony’s former residents crossed into Poland, many traveling by train from the city of Lemberg (Lviv) to Litzmannstadt (Łódź) in the Nazi wartime province of Warthegau. There, SS employees processed them as immigrants to the German Reich, sifting them through racial lists, granting citizenship, and assigning them to transit camps or to houses and farms requisitioned from Jews and Poles. The Halbstadt cavalry regiment, meanwhile, began to be disbanded piecemeal. Jacob Reimer and most of his fellow soldiers were sent to Hungary, where they joined the SS-Cavalry Division, which had been reassigned from Ukraine.38 This division fought in Transylvania before being destroyed in the siege of Budapest by early 1945.

The history of the Halbstadt cavalry regiment demonstrates the involvement of Ukraine’s Mennonites in the machinations of the Waffen-SS during the German occupation of Eastern Europe. Mennonites’ induction into this organization and their activities within it reflected the broader maneuverings of the Nazi war machine and the fate of the Eastern Front. Little of this context has survived in collective Mennonite memory. After the war, Mennonite refugees in war-torn Germany had strong incentives to deny involvement in war crimes, a process aided by church organizations. Most notably, the North America-based Mennonite Central Committee told tales of innocence while helping to transport refugees, including former Waffen-SS members, to Paraguay and Canada. Coming to terms with Mennonite participation in the Third Reich’s atrocities remains a task for the denomination.

Ben Goossen is a historian at Harvard University. He is the author of Chosen Nation: Mennonites and Germany in a Global Era, available in paperback from Princeton University Press.


  1. On Mennonites and the Nazi occupation of Ukraine, see Benjamin Goossen, Chosen Nation: Mennonites and Germany in a Global Era (Princeton: Princeton University Press, 2017), 147-173; Viktor Klets, “Caught between Two Poles; Ukrainian Mennonites and the Trauma of the Second World War,” in Minority Report: Mennonite Identities in Imperial Russia and Soviet Ukraine Reconsidered, 1789-1945, ed. Leonard Friesen (Toronto: University of Toronto Press, 2018), 287-318; James Urry, “Mennonites in Ukraine During World War II: Thoughts and Questions,” Mennonite Quarterly Review 93, no. 1 (2019): 81-111.
  2. Wiens held the rank of SS-Obersturmführer. See his SS officer file in A3343, roll 243B, archived in Captured German and Related Records on Microfilm at the National Archives and Records Administration, College Park, Maryland (hereafter cited as NARA).
  3. Günther Fieguth, “Volksdeutscher Aufbruch am Dniepr,” December 13, 1942, German Captured Documents Collection, reel 290, Library of Congress, Washington, D.C.
  4. Gerhard Rempel, “Gottlob Berger and Waffen-SS Recruitment, 1939-1945,” Militärgeschichtliche Zeitschrift 27, no. 1 (1980): 107-122.
  5. Martin Bormann to Alfred Rosenberg, July 23, 1942, T-175, roll 194, NARA. On the Nazi occupation of Ukraine, see Wendy Lower, Nazi Empire-Building and the Holocaust in Ukraine (Chapel Hill: University of North Carolina Press, 2005); Karel Berkhoff, Harvest of Despair: Life and Dearth in Ukraine under Nazi Rule (Cambridge: Harvard University Press, 2004).
  6. Heinrich Himmler, “Richtlinien für die Durchkämmung und Durchstreifung von Sumpfgebieten durch Reitereinheiten,” July 28, 1941, T-175, roll 109, NARA.
  7. Jürgen Matthäus, “Operation Barbarossa and the Onset of the Holocaust, June-December 1941,” in Christopher Browning, The Origins of the Final Solution: The Evolution of Nazi Jewish Policy (Lincoln: University of Nebraska Press, 2004), 279.
  8. Heinrich Himmler to Werner Lorenz, July 11, 1941, M894, roll 11, NARA.
  9. “Zusammenstellung der erfassten Volksdeutschen im Reichskommissariat Ukraine, in Transnistrien und im Heeresgebiet,” ca. July 1943, T-175, roll 72, NARA.
  10. “Bericht des SS-Sonderkommandos der Volksdeutschen Mittelstelle über den Stand der Erfassugnsarbeiten bis zum 15.3.1942,” T-175, roll 68, NARA.
  11. Horst Hoffmeyer, “Bericht,” March 15, 1942, T-175, roll 68, NARA.
  12. Ibid.
  13. Gerhard Lohrenz, ed., The Lost Generation and Other Stories (Steinbach, MB: Derksen Printers, 1982), 50.
  14. Heinrich Himmler to Werner Lorenz, April 10, 1942, T-175, roll 68, NARA. Special Commando R also oversaw the recruitment of “ethnic Germans” for cavalry units in Romanian-occupied Transnistria. Unlike the Halbstadt regiment, however, these other units seem to have remained part of “Self Defense” formations outside Waffen-SS jurisdiction (although around a fourth of such soldiers in Transnistria were transferred to separate Waffen-SS formations in 1943, and most of those remaining were conscripted into the Waffen-SS in Poland in 1944). See Eric Steinhart, The Holocaust and the Germanization of Ukraine (Cambridge: Cambridge University Press, 2015), 166-169.
  15. The Halbstadt cavalry units were restructured twice while based in Ukraine. First, Himmler’s visit to the colony on October 31 and November 1, 1942, resulted in the formation being renamed the Halbstadt Ethnic German Regiment. According to a November 6 letter to the chief of the Order Police in Kiev, this occurred “in the context of the reorganization of the ethnic German Self Defense forces,” and the regiment was to be headed by an “SS leader experienced in ethnic [German] work.” Second, as reported by Hans-Adolf Prützmann on April 7, 1943, Himmler ordered that the Halbstadt regiment be transferred from the Order Police to the Waffen-SS. The SS Leadership Main Office was therefore expected to equip the soldiers. See Thomas Casagrande, Die Volksdeutsche SS-Division “Prinz Eugen”: Die Banater Schwaben und die Nationalsozialisitischen Kriegsverbrechen (Frankfurt a.M.: Campus Verlag, 2003), 327-328.
  16. SS-Obersturmbahnführer to Gottlob Berger, July 6, 1942, T-175, roll 122, NARA.
  17. “Volksdeutsche Reiter-Schwadrone,” June 5, 1942, T-175, roll 68, NARA.
  18. “Besondere Anweisungen für die weltanschauliche Erziehung,” April 5, 1943, T-175, roll 70, NARA.
  19. “Molochansk,” Yad Vashem, https://www.yadvashem.org/untoldstories/database/index.asp?cid=568; Harry Loewen, ed., Long Road to Freedom: Mennonites Escape the Land of Suffering (Kitchener, ON: Pandora Press, 2000), 110.
  20. Mikhail Tyaglyy, “Nazi Occupation Policies and the Mass Murder of the Roma in Ukraine,” in The Nazi Genocide of the Roma: Reassessment and Commemoration, ed. Anton Weiss-Wendt (New York: Berghahn Books, 2013), 128.
  21. “Aussiedlung aus der Krim,” July 12, 1942, T-175, roll 122, NARA.
  22. “Bandenlage im Gebiet des Reichskommissariats Ukraine und im Gebiet Bialystok,” December 27, 1942, T-175, roll 124, NARA.
  23. Erich Koch to the Höheren SS- und Polizeiführer, September 10, 1942, T-175, roll 56, NARA. The transfer of the Halbstadt regiment from Order Police auspices to the Waffen-SS in early 1943 appears to have particularly irritated Koch, whose response suggests that this development was unusual within the Reich Commissariat Ukraine. In June 1943, Koch wrote to Himmler: “you yourself expressed the wish [during previous discussions], that local military commandos were not yet appropriate for ethnic Germans in the Ukraine, because they are supposed to be getting used to the standards of living of the Germans from the Reich. I have tried hard to fend off the formation of local military commandos and the conscription of ethnic Germans. I am thus all the more troubled that recruitment has occurred at your order [in Halbstadt].” See Ingeborg Fleischhauer, Das Dritte Reich und die Deutschen in der Sowjeutnion (Stuttgart: Deutsche Verlags-Anstalt, 1983), 145.
  24. Hans-Adolf Prützmann, “Aktenvermerk über Besprechung mit Gauleiter Koch am Sonntag, den 27.9.42 in Königsberg,” T-175, roll 56, NARA.
  25. Heinrich Himmler to Erich Koch, October 9, 1942, T-175, roll 56, NARA.
  26. Heinrich Himmler, Der Dienstkalender Heinrich Himmlers 1941/42 (Göttingen: Wallstein Verlag, 1999), 603-604.
  27. Lohrenz, ed., The Lost Generation, 58.
  28. Himmler to Lorenz, April 10, 1942; “Zusammenstellung der erfassten Volksdeutschen.” The total number of re-settlers was reportedly 3,296.
  29. Werner Lorenz to Heinrich Himmler, January 15, 1943, M894, roll 10, NARA.
  30. Horst Hoffmeyer, “Bericht über den Abtransport der in den Einsatzgruppen Halbstadt und Nikopol sowie der Aussenstelle Kiew aufgefangenen Volksdeutschen aus dem Kauskasus, dem Donbas, der Kalmückensteppe und dem Charkower Gebiet,” ca. mid-1943, T-175, roll 72, NARA.
  31. Heinrich Himmler to Erich Koch et al., June 21, 1943, T-175, roll 140, NARA.
  32. Heinrich Himmler to Gottlob Berger, August 9, 1943, T-175, roll 70, NARA.
  33. Gottlob Berger to Heinrich Himmler, August 12, 1943, T-175, roll 70, NARA.
  34. Wilhelm Kinkelin to Gottlob Berger, September 22, 1943, T-175, roll 72, NARA.
  35. Hans-Adolf Prützmann to Heinrich Himmler, October 13, 1943, T-175, roll 72, NARA.
  36. Jakob Neufeld, Tiefenwege: Erfahrungen und Erlebnisse von Russland-Mennoniten in zwei Jahrzehnten bis 1949 (Virgil, ON: Niagra Press, 1958), 125.
  37. Hans-Adolf Prützmann to Heinrich Himmler, November 16, 1943, T-175, roll 72, NARA. An October 20, 1943, report to the SS Leadership Main Office commented on the Halbstadt regiment: “In addition to fanatical hate of the Russians, the men demonstrate an excellent ability to move through the terrain. With regard to training, they are well educated and handle weapons well.” See Casagrande, Die Volksdeutsche SS-Division, 328.
  38. Lohrenz, ed., The Lost Generation, 65-70. Research by the former Waffen-SS member and chronicler Wolfgang Vopersal suggests that by 1944, the Halbstadt regiment (then reportedly called the “1st Ethnic German Cavalry Regiment of the Waffen-SS”) totaled nearly 1,000 members. Vopersal’s findings provide further details about the regiment’s postings, leadership, and activities from March 1942 to October 1944. However, much of Vopersal’s account is based on information acquired after the war; this source is thus not fully reliable and must be used with caution. See “Volksdeutsches Reiter-Regiment der Waffen-SS,” N 756/151a, and “Fotografie von Angehörigen des 1. Volksdeutschen Reiter-Regimentes,” N 756/256a, Bd. 1, Bundesarchiv Abteilung Militärarchiv, Freiburg im Breisgau, Germany.