Skip to main content

Ukraine Independence--Russian Aggression--German Interests (1918)

The semi-autonomous Ukrainian People's Republic was established shortly after Russia's February Revolution in 1917. Much was still fluid, however. After the October Bolshevik Revolution the Central Rada of Ukraine in Kyiv declared full state independence from the Russian Republic on January 22, 1918. The Ukrainian People's Republic negotiated an end to its participation in Great War, and on February 9, 1918 signed a protectorate treaty in Brest-Litovsk.

On February 17, Ukraine appealed to Germany and Austria-Hungary for assistance to repel Russian Bolshevik “invaders,” to detach Ukraine from Russia, and to establish conditions of stability.

The World War had not yet ended. Imperialist Germany was desperate for grain and natural resources from Ukraine, eager to end the war in the east while containing Russia, and determined to establish post-war markets for German goods, technologies and influence (note 1).

For its part the Russian Bolshevik regime was eager to save the Revolution, and on March 3, 1918 signed the Treaty of Brest-Litovsk, which effectively took Russia out of the war. Soviet Russia even recognized the independence of Ukraine, and gave up control of Estonia, Lithuania, Latvia that were to become German client states.

There was still disorder in countryside. Bandit attacks on Mennonite villages grew in frequency and violence as wealth was transferred.

On April 19, 1918, the Molotschna settlement came under German military administration. The propertied classes in Ukraine—especially the ethnic Germans—welcomed the troops; from the estates “the communes and commissioners fled wildly in all directions, and each one had grabbed whatever he could” (note 2).

On April 29 the weak Ukrainian People’s Republic was toppled in a coup d’etat led by Pavlo Skoropadsky, a Ukrainian cavalry general in the war. Skoropadsky was the leader of the conservative League of Landowners. Skoropadsky agreed to continue to send food and resources to Germany and to complete German military control. Skoropadsy was installed Hetman, or royal head of state, by the church.

The new Ukrainian government ratified an edict on May 1, 1918 nullifying previous Russian liquidation laws (note 3), and confiscated property was returned to original owners. Estate owner Jacob C. Toews was named chair of a three-person commission formed to evaluate damage by Bolshevik communes on the estates (Melitopol/ Molotschna area) and arrange compensation; because there was little to take from neighbouring Russian “proletariat” villagers, well-to-do Russian estate owners were forced to pay (note 4).

In the Mennonite villages the once wealthy—often accompanied by the Ukrainian National Guard and the German military—went house-to-house to identify property and goods that had migrated. Jacob C. Toews and his neighbour Martens each received two carriages with horses, and two soldiers for the protection of their estates (note 5). Mennonite “rich women went to the houses of the poor and demanded back their pillows, lamps, chickens, pets and jars. Here is where the real hatred was engendered,” according to one contemporary (note 6).

On May 14–15, 1918, a “Congress of Representatives of the German Settlements” was called in the village of Prischib—across the Molotschna River from Halbstadt—with 750 representatives from Taurien, Ekaterinoslav and from the Don and Charkov regions. A resolution was passed unanimously with little local consultation to request the German Kaiser grant citizenship to German colonists in South Russia. The resolution indicated their wish “to organize a German state structure” and “to remain here as German forerunners and pioneers … [or to] return to the German motherland” (note 7). In turn, they promised “to offer themselves unreservedly to the German homeland, economically and militarily” (note 8).

Already a “good number” of Mennonites opted not to acquire the new Ukrainian citizenship, and requested provisional papers as German citizens; the Supreme Army Command hoped this option would help recruitment for new reservists among the colonists (note 9).

Another option was for Germans scattered across the former Russian state to migrate to South Russia including Crimea and seek independence under German protectorship, or to pursue the creation of a culturally autonomous German region within Ukraine or Crimea (note 10). Benjamin Unruh and Johann Willms were key Mennonite representatives in discussions.

By November 1918, only seven months after the arrival of German troops in Ukraine, Germany was defeated on the Western Front and began to withdraw all troops from Ukraine.

With the departure of German troops the weak Ukrainian government collapsed and with it all government authority. Nestor Makhno (1889–1934), the notorious leader of an extensive army of anarchists, stepped into the power vacuum to “expropriate the expropriators.”

             ---Arnold Neufeldt-Fast

---Notes---

Pic: Volksfreund II (XI), no. 14 (32) (April 20, 1918), 1, https://chortitza.org/pdf/pletk19.pdf..

Note 1: “Denkschrift: Über die Wahrung der Interessen des Reiches in den neuen Ost-Staaten in strategischer, wirtschaftlicher und verkehrspolitischer Hinsicht durch Konzessionsierung einer Osteuropäischen Verkehr-Gesellschaft (June 1918),” from Reichskanzlei Kriegsakten 4:2, vol. 3 (März–Juli 1918), 185–188 (Bundesarchiv Berlin-Lichterfelde R 43/2406, https://invenio.bundesarchiv.de/). Also Vzfw. (Sergeant) Rießner, “Das Ziel des deutschen Einmarsches in die Ukraine,” Deutsche Zeitung für Ost-Taurien (DZOT), Melitopol, Ukraine, 1918, no. 40 (July 25, 1918), 2f., http://resolver.staatsbibliothek-berlin.de/SBB00014E4200000000. See esp. Wolfram Dornik et al., The Emergence of Ukraine: Self-Determination, Occupation, and War in Ukraine, 1917–1922, translated by Gus Fagan (Edmonton: Canadian Institute of Ukrainian Studies Press, 2015), https://library.oapen.org/handle/20.500.12657/32934; also Dmytro Myeshkov, “Der ukrainische Staat und seine nationalen Minderheiten 1917–1920,” Jahrbuch des Bundesinstituts für Kultur und Geschichte der Deutschen im östlichen Europa 25 (2017), 159–176, https://martin-opitz-bibliothek.de/de/elektronischer-lesesaal?action=book&bookId=0431301-25-2017#lg=1&slide=159.

Note 2: “Biography of Jacob Cornelius Toews, 1882–1968,” translated by Frieda Toews Baergen (Leamington: Essex-Kent Mennonite Historical Association), 27, https://www.ekmha.ca/collections/items/show/42.

Note 3: Cf. “Die Liquidation der Deutschstämmigen,” DZOT, Part I, no. 136 (November 15, 1918), 2; Part II, no. 137 (November 16, 1918), 2, http://resolver.staatsbibliothek-berlin.de/SBB00014E4200000000.

Note 4: J. Toews, “Biography of Jacob Cornelius Toews,” 17.

Note 5: J. Toews, “Biography of Jacob Cornelius Toews,” 27.

Note 6: Gerhard Schroeder, Miracles of Grace and Judgement: A Family Strives for Survival During the Russian Revolution (Lodi, CA: Self-published, 1974), 28f.

Note 7: In J. Toews, Mennonites in Ukraine amid Civil War and Anarchy, 52; also in Edmund Schmid, Die deutschen Kolonien im Schwarzmeergebiet Südrußlands (Berlin: Deutschtum im Ausland, 1919), 35f., https://chortitza.org/pdf/vpetk341.pdf. Cf. Thy Kingdom Come: The Diary of Johann J. Nickel of Rosenhof: 1918-1919. A record of violence and faith during the Russian Civil War, edited and translated by John P. Nickel (Saskatoon, SK: Self-published, 1978), May 31, 1918, 47; May 2, 1918, 44; Nickel references both the decision in Prischib and the broader Mennonite support in Chortitza for German citizenship. The official German response to colonists in Russia was, in contrast, very cautious; cf. Friedensstimme 16, no. 32 (July 9, 1918), 5, https://chortitza.org/pdf/pletk43.pdf. For the larger German desire for ethnic-racial settlers to repopulate after war losses, and for East Prussia to serve as a barrier to the east, cf. esp. Dornik, Emergence of Ukraine.

Note 8: “Vertrauensrat russischer Kolonisten,” DZOT, no. 3 (June 12, 1918), 3.

Note 9: Abraham Warkentin to W. J. Ewert, September 30, 1921, letter, in Benjamin H. Unruh, Die Auswanderung der niederdeutschen mennonitischen Bauern aus der Sowjetunion, 1923–1933, folder 10, 546a. Unpublished draft, ca. 1944, from Mennonite Library and Archives-Bethel College, “B. H. Unruh Collection,” MS 295, https://mla.bethelks.edu/archives/ms_295/. For the broad 1918 interpretation of the July 1913 Reich Citizenship Law’s paragraph 33, cf. Oberste Heeresleitung, “Reichs- und Staatsangehörigkeitsgesetz vom 22. Juli 1913” (July 1918), 1f. (162f.), Reichskanzlei Akten, II Kr. 1 Adh. 5, 162–163 (BArch R 43/2403f). From Bundesarchiv Berlin-Lichterfelde. https://invenio.bundesarchiv.de; also DZOT, no. 57 (August 14, 1918), 4.

Note 10: Benjamin H. Unruh to Peter Braun, October 28, 1926, 4 (Mennonite Library and Archives-Bethel College, MS 91, folder 2, https://mla.bethelks.edu/archives/ms_91/folder_2/; based on a letter from Unruh to B. B. Janz, May 19, 1922; “Ueber die Zukunft der deutschen Kolonisten,” DZOT no. 59 (August 16, 1918), 2. Colonists were divided on the loyalty they owed a sympathetic Ukrainian government; cf. “Aus der Ukraine,” DZOT no. 59 (August 16, 1918), 3; “Die Krim als selbständiger Staat,” DZOT, no. 65 (August 23, 1918), 3.




Print Friendly and PDF

Comments

Popular posts from this blog

Village Reports Commando Dr. Stumpp, 1942: List and Links

Each of the "Commando Dr. Stumpp" village reports written during German occupation of Ukraine 1942 contains a mountain of demographic data, names, dates, occupations, numbers of untimely deaths (revolution, famines, abductions), narratives of life in the 1930s, of repression and liberation, maps, and much more. The reports are critical for telling the story of Mennonites in the Soviet Union before 1942, albeit written with the dynamics of Nazi German rule at play. Reports for some 56 (predominantly) Mennonite villages from the historic Mennonite settlement areas of Chortitza, Sagradovka, Baratow, Schlachtin, Milorodovka, and Borosenko have survived. Unfortunately no village reports from the Molotschna area (known under occupation as “Halbstadt”) have been found. Dr. Karl Stumpp, a prolific chronicler of “Germans abroad,” became well-known to German Mennonites (Prof. Benjamin Unruh/ Dr. Walter Quiring) before the war as the director of the Research Center for Russian Germans...

Why study and write about Russian Mennonite history?

David G. Rempel’s credentials as an historian of the Russian Mennonite story are impeccable—he was a mentor to James Urry in the 1980s, for example, which says it all. In 1974 Rempel wrote an article on Mennonite historical work for an issue of the Mennonite Quarterly Review commemorating the arrival of Russian Mennonites to North America 100 years earlier ( note 1). In one section of the essay Rempel reflected on Mennonites’ general “lack of interest in their history,” and why they were so “exceedingly slow” in reflecting on their historic development in Russia with so little scholarly rigour. Rempel noted that he was not alone in this observation; some prominent Mennonites of his generation who had noted the same pointed an “extreme spirit of individualism” among Mennonites in Russia; the absence of Mennonite “authoritative voices,” both in and outside the church; the “relative indifference” of Mennonites to the past; “intellectual laziness” among many who do not wish to be distu...

The Tinkelstein Family of Chortitza-Rosenthal (Ukraine)

Chortitza was the first Mennonite settlement in "New Russia" (later Ukraine), est. 1789. The last Mennonites left in 1943 ( note 1 ). During the Stalin years in Ukraine (after 1928), marriage with Jewish neighbours—especially among better educated Mennonites in cities—had become somewhat more common. When the Germans arrived mid-August 1941, however, it meant certain death for the Jewish partner and usually for the children of those marriages. A family friend, Peter Harder, died in 2022 at age 96. Peter was born in Osterwick to a teacher and grew up in Chortitza. As a 16-year-old in 1942, Peter was compelled by occupying German forces to participate in the war effort. Ukrainians and Russians (prisoners of war?) were used by the Germans to rebuild the massive dam at Einlage near Zaporizhzhia, and Peter was engaged as a translator. In the next year he changed focus and started teachers college, which included significant Nazi indoctrination. In 2017 I interviewed Peter Ha...

1929 Flight of Mennonites to Moscow and Reception in Germany

At the core of the attached video are some thirty photos of Mennonite refugees arriving from Moscow in 1929 which are new archival finds. While some 13,000 had gathered in outskirts of Moscow, with many more attempting the same journey, the Soviet Union only released 3,885 Mennonite "German farmers," together with 1,260 Lutherans, 468 Catholics, 51 Baptists, and 7 Adventists. Some of new photographs are from the first group of 323 refugees who left Moscow on October 29, arriving in Kiel on November 3, 1929. A second group of photos are from the so-called “Swinemünde group,” which left Moscow only a day later. This group however could not be accommodated in the first transport and departed from a different station on October 31. They were however held up in Leningrad for one month as intense diplomatic negotiations between the Soviet Union, Germany and also Canada took place. This second group arrived at the Prussian sea port of Swinemünde on December 2. In the next ten ...

Mennonite Literacy in Polish-Prussia

At a Mennonite wedding in Deutsch Kazun in 1833 (pic), neither groom nor bride nor the witnesses could sign the wedding register. A Görtz, a Janzen, a Schröder—born a Görtzen – illiterate. “This act was read to the married couple and witnesses, but not signed because they were unable to write.” Similarly, with the certification of a Mennonite death in Culm (Chelmo), West Prussia, 1813-14: “This document was read and it was signed by us because the witnesses were illiterate.” Spouse and children were unable to read or write. Names like Gerz, Plenert, Kliewer, Kasper, Buller and others. 14 families of the 25 Mennonite deaths registered --or 56%--could not sign the paperwork ( note 1 ; pic ). This appears to be an anomaly. We know some pioneers to Russia were well educated. The letters of the land-scout to Russia, Johann Bartsch to his wife back home (1786-87) are eloquent, beautifully written and indicate a high level of literacy ( note 2 ). Even Klaas Reimer (b. 1770), the founder t...

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...

Russo-Japanese War and the Mennonite Response, 1904-05

In February 1904, Russia declared war on Japan and Mennonite congregations sent the Tsar messages of loyalty, love and prayers. The large Lichtenau-Petershagen-Schönsee congregation in the Mennonite Molotschna Colony in today’s Ukraine led by 80-year-old Elder (Bishop) Jakob Töws expressed its “deep loyalty and love for the throne and the Fatherland” ( note 1 ). Similarly, the Mennonite Chortitza congregation declared that Mennonites bow “humbly before the Imperial Majesty with most faithful love and devotion,” and “together with all faithful subjects send their most passionate prayers and supplications to the Most High, that He may extend his mighty hand over the beloved Tsar and the Russian people, and that peace may soon be returned” ( note 2 ). The Einlage Mennonite Brethren congregation offered a similar statement, “inspired by feelings of boundless dedication to the Sovereign Fatherland,” with “passionate prayers” for the Tsar and Fatherland, based on 1 Timothy 2:1–4 ( note 3 ...

Shaky Beginings as a Faith Community

With basic physical needs addressed, in 1805 Chortitza pioneers were ready to recover their religious roots and to pass on a faith identity. They requested a copy of Menno Simons’ writings from the Danzig mother-church especially for the young adults, “who know only what they hear,” and because “occasionally we are asked about the founder whose name our religion bears” ( note 1 ). The Anabaptist identity of this generation—despite the strong Mennonite publications in Prussia in the late eighteenth century—was uninformed and very thin. Settlers first arrived in Russia 1788-89 without ministers or elders. Settlers had to be content with sharing Bible reflections in Low German dialect or a “service that consisted of singing one song and a sermon that was read from a book of sermons” written by the recently deceased East Prussian Mennonite elder Isaac Kroeker ( note 2 ). In the first months of settlement, Chortitza Mennonites wrote church leaders in Prussia:  “We cordially plead ...

1871: "Mennonite Tough Luck"

In 1868, a delegation of Prussian Mennonite elders met with Prussian Crown Prince Frederick in Berlin. The topic was universal conscription--now also for Mennonites. They were informed that “what has happened here is coming soon to Russia as well” ( note 1 ). In Berlin the secret was already out. Three years later this political cartoon appeared in a satirical Berlin newspaper. It captures the predicament of Russian Mennonites (some enticed in recent decades from Prussia), with the announcement of a new policy of compulsory, universal military service. “‘Out of the frying pan and into the fire—or: Mennonite tough luck.’ The Mennonites, who immigrated to Russia in order to avoid becoming soldiers in Prussia, are now subject to newly introduced compulsory military service.” ( Note 2 ) The man caught in between looks more like a Prussian than Russian Mennonite—but that’s beside the point. With the “Great Reforms” of the 1860s (including emancipation of serfs) the fundamentals were c...

Becoming German: Ludendorff Festivals in Molotschna, 1918

During the friendly German military occupation of Ukraine at the end of WWI, patriotic “Ludendorff Festivals” were encouraged by German forces to raise funds to support injured German soldiers. A first such festival in the Molotschna was held on June 25, 1918 in Ohrloff, and was attended by “a great many German officers, soldiers and colonists with music, [patriotic] speeches and social interaction” From the perspective of the German army press, the event was “extremely enjoyable;” it was accompanied with music by a 30-piece regiment orchestra, and beer, sausage, sandwiches, ice-cream, raspberries and cherries were sold. It closed with a “small dance,” raising 7,387 rubles or 9,850 German marks in donations ( note 1 ). Later that summer, a Ludendorff Festival in Halbstadt began with Sunday worship, followed by an early concert, games and performances by the Selbstschutz , as well as “entertainment and merriment of every kind,” with short plays and dancing into the morning ( note ...