In 2022 I asked Katharine Bräul Fast (b.1937), if she had any memories of Christmas 1944 in Warthegau--Nazi German annexed Poland. She turned 7 just before the Advent season began. The “1 millionth ethnic German” resettler in Warthegau had arrived earlier that year from the east, and to accommodate them hundreds of thousands of Warthegau’s Poles had been disenfranchised or removed, while 385,000 Jews from the region were placed in ghettos and eventually sent to concentration camps.
Katharine's family had been evacuated from German-occupied Ukraine together with some other 35,000 ethnic Mennonites. In March 1944 they were resettled in
Waldtal/Schwarzerde in Warthegau, and here she had her first experience of school. Her teacher was
a Mennonite, Aron Becker--now officially "Arnold," a non-Jewish sounding name--but by the Fall he
too was conscripted. School continued, but she does not recall the details.
They had a Christmas celebration in the school; she remembers walking through
“crunchy snow” from their house with her mother Helene and sister Sarah—now officially
“Else”. She remembers that she recited a Christmas poem which went well. Her
two oldest brothers Franz and Heinrich were in the military. That is about all
she could recall.
Katharine mentions how bad her mother felt for the Polish
family that was removed from the house --now her new home--and forced to
live with their family members down the road. Katharine then recalled that the two
younger brothers were away as well: Peter had just turned 18 and had been
conscripted earlier in the year, and Walter had turned 16 and was sent to a
Hitler youth pre-military camp. She remembers that Helene was given a large Hitler
portrait to hang in their house because of the number of sons Helene had in the
military. Katharine noted that Herr Becker would again be her teacher in Neuland,
Paraguay after the war. In Paraguay she would often recall the sound of the snow that
December night in Warthegau—similar, she thought, to the sound of the hot Chaco
sand under her feet.
Helen Bräul (b. 1903) and her children were from Marienthal, Molotschna--near Tokmak today--and their village was
part of the larger "Gnadenfeld trek" out of Ukraine. A number of those participants have written
memoirs.
Katie Friesen was a
little older than Katharine and upon arrival in Warthegau became a student at the National Socialist teacher training institute at Lutbrandau. This was a continuation of training she and other Mennonite young adults were receiving at the Prischib school near Halbstadt, Molotschna. She
recalls in her book, Into the Unknown, that by Christmas 1944
“... all but three of the male students had been drafted
into the German army. Those that remained were too young to be enlisted. … our
preparations for Christmas were quite subdued and somber… It was a Christmas
without Christ. … That is not to say that we did not enjoy the family
atmosphere, the singing we did and the gifts we received. Well in advance of
Christmas we had also made all kinds of beautiful Christmas cards for our
families. Fortunately we could go home for Christmas … My Christmas at home was
much more joyous, although we missed [brother] Heinrich very much [in
military]. We were happy that he had been able to send a Christmas card and
letter. Over Christmas we were able to visit with aunt Susa Dirks and family …”
(Note 1)
Helene Dueck was also a teacher-in-training in Lutbrandau. In her book Trübsal und Not, she writes:
“Christmas 1944 ... mother was working for [sic] a Polish
farmer. We were poor. We had no presents but we were together and that was
worth more than presents. I gave my sister Anni my flute, which I had acquired
at the school [Lutbrandau]l; I wanted to give her something, and this was the
only thing I owned. ... On Christmas Eve, mother read the Christmas story, then
she prayed and we sang several Christmas carols. It had been a quiet, peaceful
evening. We talked about father and the boys and went to bed early.” (Note 2)
In Warthegau, Katharina Heinrichs Esau was a
15-year-old participant in the elite one-year Landjahr farm and service
program. On December 19, 1944, she was allowed to join her mother in Grenzdorf
for Christmas. They had time to travel 24 km to Hohensalza to finalize her
application to become a naturalized German citizen, on December 22. On
Christmas Eve they walked 4 km to Bartelstätt for a worship service at the
Lutheran Church. On Christmas Day, they went to Pakosch (12 km from Grenzdorf)
where other relatives were living (note 3).
Jacob A. Neufeld was handicapped because of Soviet imprisonments and one of the few
adult males on the trek. He provides another perspective and important details.
"We celebrated Christmas in 1944 as joyfully and
festively as we could, but quietly. We managed to put the times and pain
briefly out of mind. This was our first Christmas in Germany. We were impressed
with the effort and expense all Germans poured into the celebrations despite
the heavy material and spiritual burdens that the sixth year of war had
exacted. As refugees from Russia it was a special thrill for us who had
foregone the festivity for many years. Almost every family had a small
Christmas tree, with or without candles, and many of our refugee families had
them as well. There were small gifts and pastries for young and old. Extra
foodstuffs were distributed including a chicken or goose for every refugee
family. On Christmas Eve almost everyone attended the Evangelical
[Protestant-Lutheran] church service that was unusually beautiful and exalting.
The minister was home on leave and delivered a deeply serious sermon. There
were lovely songs and speeches, all under the words, “Glory to God in the
highest, and on earth, peace and good will to all.”
Everything proceeded in the glow of a candlelit tree. Our
Gnadenfeld women’s choir was asked to sing a few songs. Small gifts for the
children completed the happiness.
On the previous Sunday the National Socialist [Nazi] Party
had invited all refugees to its own Christmas celebration. A Christmas tree
again stood at the centre of the festivities and there were Christmas carols,
speeches, recitations, and small presents for the children. Lacking, however,
was a sense of inner exaltation.
Finally, on the evening of Christmas Day, we had our own Gnadenfeld Christmas festivity in the home of Frau Edelburg. Bound together as we were by our common homeland, we gathered with our children, likewise under a sparkling Christmas tree. We read a Christmas sermon and sang familiar carols. The women’s choir added its usual touch of beautiful songs and the children recited well-known poems. We talked about church services and festivities as we remembered them from the Gnadenfeld church and our loved ones buried in the Gnadenfeld cemetery or banished to nameless places. Would we ever see them again? We also remembered Christmas on the trek. The entire evening called forth memories of our old Molochna. It was a familiar fellowship in which we could feel simply at home after all of our sorrows, hardships, and privations. Bound together by mutual sympathy and understanding, we shared our common joys and sorrows.” (Note 4)
Memoir literature is selective and today these memories or edited diaries can be more readily complemented by archival sources, in this case from the Party-controlled newspaper, the Litzmannstädter Zeitung (see pic). All
of the Molotschna-area resettlers entered Warthegau via Litzmannstadt.
“First Christmas for the Black Sea Germans in the Reich.” We
still remember what it was like when we all sang the Deutschlandlied [national
anthem: “Germany, Germany above all, Above everything in the world”] here for
the first time.
Also what we felt when we heard the Christmas broadcasts now
as not as Germans-living-abroad, but as those who belonged to the German Reich.
To be in the Reich! No one can understand this feeling like the one who has
stood outside the Reich their whole life.
Then one day a gate opened for the Black Sea
Germans—something they could never have imagined in their wildest dreams.
Suddenly it was a reality and they entered the Reich!
Even if the sacrifices were painful, even if it was a bitter
fact that so many had to leave their husbands and sons behind, nevertheless it
was very fortunate for them to be able to enter the Reich. Above all, it means
a future for the children.
We saw Black Sea Germans at a Christmas celebration, which
many in the Litzmannstadt district are commemorating these days. It was a group
of women, two or three old men and some in uniform, plus a handful of children
around each woman. It was a good thing that they were not required to sing;
they would have been unable because of their emotion.
But devoutly they listened as old and new festive songs were
performed for them. The poems read by the women and youth of the [Nazi] Party
spoke deeply to them. One noticed how they listened intently when it was said:
“We want to work and build, not stand idly by!”
And how all the words of the local [Party] group leader
about our love for Germany--which is now in such a difficult battle—touched
their hearts.
They really have only one wish, that the Fnhrer should
remain alive and lead us to victory. The concern for their livelihood seems
almost secondary to them. All the Black Sea German families of the district are
now settled. Recently the last ones were getting the most necessary furniture,
allowing them to celebrate Christmas in nicer surroundings. But more important
to them than these essentials is what the celebration sought to show, namely,
that they belong to us, and that we love them.
And then they approached the gift table. The large packages
contained a practical gift for each family member. They were tied with a ribbon
and on top was the blue candle that they should light in memory of the Germans
all over the world.
The women wept as they thought of their past hardship and
suffering, but they also cried with joy--that they could actually experience
this day. In contrast the eyes of the children shone brightly. It was the first
happy Christmas of their lives.
One woman said that she did not want any more Christmas presents.
She had already received so many gifts in Germany--she had never been able to
give so much to her children as now. What seems meager to us, appeared to her
as a princely gift.
Now on Christmas Eve every family will sit around the Christmas tree in their own room and thank God that they were allowed home to the Reich. Never will they forget this Christmas.” (Note 5)
By Christmas 1944, the Nazi regime was exceptionally
happy with the Mennonite resettlers, and especially through their strong
cooperation with Prof. Benjamin H. Unruh, whom SS Reichsführer Himmler had called the “Moses of the Mennonites.” Unruh had already secured religious freedom for
Russian Mennonites as an ethnic, Germanic church, and provided SS authorities
with extensive Mennonite ancestral and immigration data based on the work of
the Mennonite Kinship Research Working Group which he chaired. Unruh was also
working to ensure the Mennonite/ Mennonite Brethren division would not raise its
head again; he called for a holy unity of land, blood, faith and mission in
Warthegau.
"As Mennonites we have been eyed as quality farmers.
Once the victory has been achieved, they want to deploy our people. Here in
particular we need an undivided Volk-community. We are too believing not to
know that it must be carried and consecrated not only by blood—that too—but by
Christian faith." (Note 6)
In a year end review, the Party commissioner had the
following to say:
“The best we could save from Russia in terms of [Germanic]
blood and ways are the Mennonites, most of whom have been resettled in West
Prussia [from Chortitza] and others in Warthegau [others including Molotschna].
The very fact that about 90% of them remained (racially) pure, and linguistically
almost exclusively German (Plattdeutsch), speaks in their favour.
Particularly noteworthy is the unwavering will to live even
under the most difficult conditions, expressed by a very high number of
children.
Their Old Testament first names, partly also surnames, such
as Isaac, Esau, Benjamin, Sarah, etc., were exchanged with good German names.
Through conversations with their leader, Prof. Benjamin Unruh, I was able to
gain an even deeper impression of this strongly Nordic ethnic group. With about
120 surnames the whole ethnic group is captured, which gave the settlements in
the area of Saporoshje, Halbstadt, Melitopol, the Volga region and partly to
the Caucasus, their character.
In contrast, the Lutheran ethnic Germans from East Volhynia
cannot prove the same abundance of children, have entered into more mixed
marriages, and are not as racially valuable as the Mennonites. Nevertheless,
they represent an asset to the German Reich. ... The Catholics... are racially
the least valuable because a large proportion have entered into mixed marriages.”
(Note 7)
Unruh was already in discussions with officials who recommended a sooner than
planned "return" of the Paraguayan and Brazilian Mennonites as fellow
Warthegau colonizers (note 8).
All of the above schemes and plans for the racial
colonization of Warthegau--with Mennonites playing a leading agricultural,
cultural and racial (!) role--would collapse like a stack of cards within a
month and the entire German population of Warthegau and West Prussia was in
flight.
This was the last "Nazi Christmas." It was in fact quite forgettable for participants. What Katharine could not forget however was the dispossessed Polish family, the Hitler portrait in their house, and her mother's desire for her boys to return home safely (the youngest, Walter, survived).
--Arnold Neufeldt-Fast
---Notes---
Map: Kreis Burgund, Warthegau,
https://kpbc.umk.pl/dlibra/publication/167966/edition/170631/content.
Note 1: Katie Friesen, Into the Unknown (Steinbach, MB: Self-published,
1986), 82f.
Note 2: Helene Dueck, Durch Trübsal und Not (Winnipeg, MB:
Centre for Mennonite Brethren Studies, 1995), 80f.,
https://archive.org/details/durch-truebsal-und-not/mode/2up.
Note 3: Katharina Heinrichs Esau, “So bleibt es nicht. Erinnerungen
aus meiner Kindheit [bis 1945],” 2002, p. 35. In author’s possession.
Note 4: Jacob A. Neufeld, Path of Thorns: Soviet Mennonite
Life under Communist and Nazi Rule, edited by H. L. Dyck, translated by H. L.
Dyck and S. Dyck (Toronto: University of Toronto Press, 2014), 303f. The
original German: Tiefenwege. Erfahrungen und Erlebnisse bis 1949 (Virgil, ON:
Niagara, 1958). See also his shorter article: “Die Flucht: 1943–46,” Mennonite
Life 6, no. 1 (January 1951), 12, https://mla.bethelks.edu/mennonitelife/pre2000/1951jan.pdf.
Note 5: “Erste Weihnachten der Schwarzmeerdeutschen im
Reich,” Litzmannstädter Zeitung 27, no. 340 (December 24, 1944), 5,
https://bc.wimbp.lodz.pl/dlibra/publication/31691/edition/30232/content. Also
"Das Weihnachtspüppchen mit Holzkopf," LZ 27, no. 336 (December 20,
1944), 3, https://bc.wimbp.lodz.pl/dlibra/publication/31687/edition/30228/content;
also "Reges vorweihnachtliches Wirken der Partei in Litzmannstadt,"
LZ 27, no. 334 (December 17, 1944), 3,
https://bc.wimbp.lodz.pl/dlibra/publication/31685/edition/30226/content.
Note 6: Benjamin H. Unruh, “Ergänzung I zur Einigungsfrage:
Zur Taufe (January 31, 1944),” 6b., in Vereinigung Collection, File Folder
1944, Mennonitische Forschungsstelle Weierhof. For fuller background on Unruh, see my essay,
Note 7: SS-Untersturmführer P. Godzik, “Jahresbericht
Überprüfungsarbeiten in Litzmannstadt,” December 3, 1944, p. 10 (27),
Bundesarchiv Berlin-Lichterfeld, R 59/88,
https://invenio.bundesarchiv.de/invenio/direktlink/ff10bcb5-3e63-4e0a-ab33-7988251c7709/.
Note 8: Benjamin H. Unruh to the Vereinigung Executive, July 17, 1944, in Vereinigung Collection, File Folder 1944, Mennonitische Forschungsstelle Weierhof.
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