Skip to main content

Mennonite Rebel Leader Executed: Katharina Siemens, July 1930

In news (2022) from Ukraine we see some women active in the resistance against Russia.Is there any record of Mennonite women “rebels” against Moscow-based repression?

In 1930 there were more than 3,700 recorded anti-Soviet, anti-collective farm, anti-kulakization “mass disturbances” in the USSR undertaken almost exclusively by women. “Vigrous action” … “some armed with pitchforks, sticks, stakes, and knives” with disturbances that would last several days (note 1).

Did Mennonites participate or lead in any such “rebellions”? Thousands had been turned back home after hoping to flee via Moscow in Fall 1929 and immigrate to Canada. Many of these refused to plant crops in 1930 and were intent on trying again to leave.

There is a record of one Mennonite rebellion in 1930—and with a woman leader (note 2). There may have been others. The following fascinating account is based on the work of Abram A. Fast, written in Russian (note 3).

Johann Martin Winter, a “kulak” emigration leader from the village of Alexandrovsk, Barnaul, who had been sent back from Moscow in December with hundreds of others unable to emigrate, was arrested locally on July 2, 1930.

That night, David Giesbrecht notified all the other villages in the German District to come to the district centre in Halbstadt (Barnaul) to help secure Winter’s release. Some villages in the Slavgorod and Khabarsky Districts were also informed.

A large and “excited” crowd gathered at the building of the District Executive Committee, demanding the release of Winter. They were addressed by the secretary and chairman, as well as by the representative of the OGPU (secret police). The speech by the secretary was interrupted by shouts from the crowd, and the secretary himself was “insulted, threatened and, in the end, dragged from the porch from where he was speaking.”

The OGPU representative who arrested Winter gave reasons for the arrest, which the crowd refused to accept. Some from the crowd entered from the rear of the district building seized the weapons and forced the OGPU commissioner and his assistant onto the street.

The commissioner said that Winter was now in Slavgorod, and so he could not possibly release him. The loud crowd demanded that the commissioner go directly to the post office and talk [telegraph?] with OGPU police in Slavgorod and secure the immediately release Winter.

The leaders of the uprising gave the police commissioner three hours, or they would arrest him and lock him up in their local prison. The post-master however refused the open the door to the crowd.

One of the rebel leaders was a woman, Katharina Jakovlevna Siemens, and she called for the door to the post office to be broken down. Then the local police commissioner was forced to negotiate with the Slavgorod OGPU and communicate the demands of the rebels. The commissioner and his assistant were then detained as hostages. With control over the post office and the district offices, the rebels controlled all means of communication with the outside world.

After two to three hours had passed and the rebels had received no response regarding the release of Winter, their anger began to grow.

Threats and insults were directed at the commissioner. “Why are you arresting our people at night?” “We demand that Winter be released immediately, or we will show you a thing or two.” “You want to destroy religion, but not knowing how you gather false information and judge people on that basis. Well, how do you feel now, when you are the one arrested?” “The time for the release of Winter has now expired (3 hours), which means that we will take you away and put you in a cell as you do to our brothers, and we will keep and feed you in the same manner that you keep and feed our arrested people.”

After 3 or 3.5 hours, after the two officers of the OGPU had been “arrested” by the rebels, new demands were made of them: they were told to call the OGPU District Department and demand the release of others arrested. The commissioner categorically refused.

Then Katharina J. Siemens addressed the crowd: “Well, then we are forced to arrest the secretary and chair of the district committee executive, and the chair of the district farm union as well," and all of those present voted unanimously in support.” Forty to fifty people separated themselves from the crowd and headed to the district building to carry out the decision.

Then four armed local communist party members got on a truck to intersect this group, and two shots were fired in the air. Soon a car with an armed detachment of Chekists from Slavgorod arrived which changed the mood immediately. The Chekists surrounded the post office which had been in the hands of rebels for 6 hours. They demanded that the rebels immediately release the two OGPU officers, return the officers's weapons, and surrender the mail and telegraph office.

The OGPU then arrested nine of the most active rebel leaders: Katharina Jak. Siemens, I. P. Penner, K. Jak. Krahn, P. G. Koop, J. J. Driedger, Jak. Jak. Derksen, P. G. Enns, and G. K. Reimer. There was no resistance. The crowd had no choice but to disperse and go home.

David Isaakovich Giesbrecht, Aron Aronovich Peters, Johann Martinovich Winter, Ivan Alex. Plohotnikov, Jacob Petrovich Peters, David Franzovich Neufeldt, and Mikhail Sergeyevich Kirichenko were sentenced to death (J. M. Winter: August 31, 1930) and executed by shooting (J. M. Winter: October 22, 1930). The others were sentenced to various terms of imprisonment. "That was the end of the emigration movement of the Germans of the 1920s and 1930s."

Katharina Jak. Siemens was sentenced on July 30 to be executed.

… the participants in the uprising in Halbstadt/Barnaul suffered a terrible fate. Of the 500 active participants, only 20 remained alive [by 1938?? Unclear]

–Arnold Neufeldt-Fast

 

---Notes---

Note 1: “Document 78, Report from the OGPU Secret Political Department on the forms and dynamics of the class struggle in the countryside in 1930, 15 March 1931,” in Steven Shabad, The War Against the Peasantry, 1927-1930: The Tragedy of the Soviet Countryside, Volume One (New Haven, CT: Yale University Press, 2005), 350.

Note 2: I am aware of only one brief English reference to this rebellion, by Russian scholar P. P. Wiebe, “The Mennonite Colonies of Siberia: From the Late Nineteenth to the Early Twentieth Century,” Journal of Mennonite Studies 30 (2012), 23-35; 33. https://jms.uwinnipeg.ca/index.php/jms/article/view/144.

Note 3: The above is pieced together from Abram A. Fast's research supported by archival materials from the Centre for Preservation of Archival collections of Altai kra. His book's title: V setyakh OGPU-NKVD: Nemetskiy rayon Altyskogo kraya v 1927-1938 (Slavgorod: Slavgorod Publishing, 2002). https://chortitza.org/Dok/FastR.pdf. The section on the "Halbstadt (Barnaul) Rebellion" begins on p. 57, and is very well documented by A. A. Fast.




Comments

Popular posts from this blog

Swiss and Palatinate Connections

Sometime after 1850 Andreas Plennert and his family immigrated to South Russia from the Culm Region of West Prussia. Though there was at least one Mennonite “Plehnert” who had already immigrated to Russia in 1793, it is not a very common Prussian-Russian Mennonite name. As such, however, it is easier to trace than many and offers a minority narrative and identity within the longer and broader Russian Mennonite story. The account below is adapted largely from information in Horst Penner, Die ost- und westpreußischen Mennoniten , vol. 1, though I have expanded upon his work to offer a slightly different narrative. In 1724 there was a group of Mennonites forced out of the Memel region in East Prussia for political and religious reasons and were given assistance to resettle back to West Prussia in areas populated by Mennonites. Among the 23 households that went to the Stuhm region there is one Plenert listed, namely Christian Plenert. We know that Mennonites entered the Memel region ...

Fraktur (or Gothic) font and Kurrent- (or Sütterlin) handwriting: Nazi ban, 1941

In the middle of the war on January 1, 1942, the Winnipeg-based Mennonitische Rundschau published a new issue without the familiar Fraktur script masthead ( note 1 ). One might speculate on the reasons, but a year earlier Hitler banned the use of the font in the Reich . The Rundschau did not exactly follow all orders from Berlin—the rest of the paper was in Fraktur (sometimes referred to as "Gothic"); when the war ended in 1945, the Rundschau reintroduced the Fraktur font for its masthead. It wasn’t until the 1960s that an issue might have a page or title here or there with the “normal” or Latin font, even though post-war Germany was no longer using Fraktur . By 1973 only the Rundschau masthead is left in Fraktur , and that is only removed in December 1992. Attached is a copy of Nazi Party Secretary Martin Bormann's official letter dated January 3, 1941, which prohibited the use of Fraktur fonts "by order of the Führer. " Why? It was a Jewish invention, apparent...

Mennonites in Danzig's Suburbs: Maps and Illustrations

Mennonites first settled in the Danzig suburb of Schottland (lit: "Scotland"; “Stare-Szkoty”; also “Alt-Schottland”) in the mid-1500s. “Danzig” is the oldest and most important Mennonite congregation in Prussia. Menno Simons visited Schottland and Dirk Phillips was its first elder and lived here for a time. Two centuries later the number of families from the suburbs of Danzig that immigrated to Russia was not large: Stolzenberg 5, Schidlitz 3, Alt-Schottland 2, Ohra 1, Langfuhr 1, Emaus 1, Nobel 1, and Krampetz 2 ( map 1 ). However most Russian Mennonites had at least some connection to the Danzig church—whether Frisian or Flemish—if not in the 1700s, then in 1600s. Map 2  is from 1615; a larger number of Mennonites had been in Schottland at this point for more than four decades. Its buildings are not rural but look very Dutch urban/suburban in style. These were weavers, merchants and craftsmen, and since the 17th century they lived side-by-side with a larger number of Jews a...

Mennonite-Designed Mosque on the Molotschna

The “Peter J. Braun Archive" is a mammoth 78 reel microfilm collection of Russian Mennonite materials from 1803 to 1920 -- and largely still untapped by researchers ( note 1 ). In the files of Philipp Wiebe, son-in-law and heir to Johann Cornies, is a blueprint for a mosque ( pic ) as well as another file entitled “Akkerman Mosque Construction Accounts, 1850-1859” ( note 2 ). The Molotschna Mennonites were settlers on traditional Nogai lands; their Nogai neighbours were a nomadic, Muslim Tartar group. In 1825, Cornies wrote a significant anthropological report on the Nogai at the request of the Guardianship Committee, based largely on his engagements with these neighbours on Molotschna’s southern border ( note 3 ). Building upon these experiences and relationships, in 1835 Cornies founded the Nogai agricultural colony “Akkerman” outside the southern border of the Molotschna Colony. Akkerman was a projection of Cornies’ ideal Mennonite village outlined in exacting detail, with un...

Jews and Mennonites Together in Danzig's Suburbs

There has been very little reflection on the relationship of Jews and Mennonites in the suburb of Schottland (or Alt-Schottland or Stare Szkoty) where Mennonites first settled in the mid-1500s. Here Mennonites and Jews lived in the small community together for two centuries, quite literally on the margins outside the gates of the city of Danzig. Many historic maps that include Alt Schottland have become available in recent years ( note 1; pic ). H.G. Mannhardt’s book on the Danzig Mennonite church community plus some archival membership lists are our best sources for the Mennonite experience, while illustrations from the day bring many of those episodes of prosperity, repressions, war, plague, emigration, flooding etc. in an urban environment to life ( note 2 ). Peter J. Klassen’s writings on Mennonites in Poland and Prussia also present newer research on Mennonite life in and around Danzig in helpful ways ( note 3 ). There is one small sentence in Klassen’s larger volume that sugg...

What is the Church to Say? Letter 4 (of 4) to American Mennonite Friends

Irony is used in this post to provoke and invite critical thought; the historical research on the Mennonite experience is accurate and carefully considered. ~ANF Preparing for your next AGM: Mennonite Congregations and Deportations Many U.S. Mennonite pastors voted for Donald Trump, whose signature promise was an immediate start to “the largest deportation operation in American history.” Confirmed this week, President Trump will declare a national emergency and deploy military assets to carry this out. The timing is ideal; in January many Mennonite congregations have their Annual General Meeting (AGM) with opportunity to review and update the bylaws of their constitution. Need help? We have related examples from our tradition, which I offer as a template, together with a few red flags. First, your congregational by-laws.  It is unlikely you have undocumented immigrants in your congregation, but you should flag this. Model: Gustav Reimer, a deacon and notary public from the ...

Why Danzig and Poland?

In the late 16th century, Poland became a haven for a variety of non-conformists which included Jews, Anti-Trinitarians from Italy and Bohemia, Quakers and Calvinists from Great Britain, south German Schwenkfelders, Eastern Orthodox, Armenian, and Greek Catholic Christians, some Muslim Tatars, as well as other peaceful sectarians like the Dutch and Flemish Anabaptists. Unlike the Low Countries and most of western Europe, the Polish-Lithuanian Commonwealth was a “state without stakes,” and as such fittingly described as “God’s playground” ( note 1 ). In the view of 17th-century Dutch dramatist Joost van den Vondel, it was “the ‘Promised Land,’ where the refugee could forget all his sorrow and enjoy the richness of the land” ( note 2 ). Over the next two centuries an important strand of Mennonite life and spirituality evolved into a mature tradition in this relatively hospitable context ( note 3 ). Anabaptists from the Low Countries began to arrive in Danzig and region as early as 15...

Catherine the Great’s 1763 Manifesto

“We must swarm our vast wastelands with people. I do not think that in order to achieve this it would be useful to compel our non-Christians to accept our faith--polygamy for example, is even more useful for the multiplication of the population. … "Russia does not have enough inhabitants, …but still possesses a large expanse of land, which is neither inhabited nor cultivated. … The fields that could nourish the whole nation, barely feeds one family..." – Catherine II (Note 1 ) “We perceive, among other things, that a considerable number of regions are still uncultivated which could easily and advantageously be made available for productive use of population and settlement. Most of the lands hold hidden in their depth an inexhaustible wealth of all kinds of precious ores and metals, and because they are well provided with forests, rivers and lakes, and located close to the sea for purpose of trade, they are also most convenient for the development and growth of many kinds ...

"Motherhood of the People": Halbstadt Midwife Helene Berg and the SS

Recently Benjamin Goossen posted an important piece on the “well-known” Halbstadt midwife Helene Berg. Reichsführer SS Heinrich Himmler had taken a special interest in “old Mrs. Berg” and had publicly recognized her for helping birth some 8,000 Volksdeutsche (ethnic German) babies ( note 1 ). Goossen and I have shared archival materials in the past years. Below I would like to continue the exploration of Taunte Bojsche (or "Aunt Berg") and the surprisingly broad interest in her by Nazi officials as icon. I begin with a family story as a window onto the times. Some 35,000 Mennonites were evacuated out of German-occupied Ukraine in Fall 1943. After a grueling trek west the survivors landed in German-annexed Wartheland (previously Poland) where they were naturalized as German citizens. My grandmother Helene Bräul had eight children, and Helene Berg may very well have been her midwife for one or more of them. Like many Mennonite mothers in Wartheland, my grandmother was ...

Invitation to the Russian Consulate, Danzig, January 19, 1788

B elow is one of the most important original Mennonite artifacts I have seen. It concerns January 19. The two land scouts Jacob Höppner and Johann Bartsch had returned to Danzig from Russia on November 10, 1787 with the Russian Immigration Agent, Georg von Trappe. Soon thereafter, Trappe had copies of the royal decree and agreement (Gnadenbrief) printed for distribution in the Flemish and Frisian Mennonite congregations in Danzig and other locations, dated December 29, 1787 ( see pic ; note 1 ). After the flyer was handed out to congregants in Danzig after worship on January 13, 1788, city councilors made the most bitter accusations against church elders for allowing Trappe and the Russian Consulate to do this; something similar had happened before ( note 2 ). In the flyer Trappe boasted that land scouts Höppner and Bartsch met not only with Gregory Potemkin, Catherine the Great’s vice-regent and administrator of New Russia, but also with “the Most Gracious Russian Monarch” herse...