Skip to main content

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 suggests an angle for further study: “The king’s ordinance also imposed restrictions and prohibitions on Jews” (note 4). In this connection “The Lehn Family Diary” notes during the 1709 Danzig plague that "94 Jews from Schottland were buried here,” and in and around the city of Danzig “it is said to be 24,533” (note 5).

Some of the literature on Jews around the city identifies Schottland as one of the “Jewish surburbs” of Danzig. A 1764/65 census records 504 Jews in Alt-Schottland (including Hoppenbruch), and another 230 in Langfuhr, where Mennonites also lived in larger numbers (note 6; see map pic). In the comprehensive 1772 census, there are 584 Jews living in Alt-Schottland--which is higher than the Mennonites with 41 families (notes 7 and 2).

Two descriptive essays of Jewish life in Schottland offer many and multiple parallels to the Mennonite experience in the same village; both minority group were barred from citizenship, property ownership, commerce and worship within the city gates of Danzig (note 8).

Jews in Schottland shared with Mennonite--as immediate neighbours—plagues and pestilence, war and flooding, the razing of their houses, and multiple, recurring threats of expulsion. Like Mennonites, Jews had to pay large sums (including regular bribes and protection money) for the right to live and do commerce and pursue their trades and religious life adjacent to but outside the city. Jewish history of Alt-Schottland writes about this as if it happened exclusively to Jews; Mennonites have largely done the same in our own storytelling.

Both Jewish and Mennonites in Alt-Schottland were prosperous, separated communities but living together, with their own places of worship, their own customs and dress. Both had their own poorhouses /hospices, and both shared similar strategies for survival on the margins. Both had strong ties to their respective co-religionists in western Europe and hosted many guests. By all accounts members of both religious communities in Alt-Schottland thrived financially—that is, until a war or some strong edict was directed against them.

The history of both groups would benefit from the attempt to craft a common story and narrative of life in the suburb of Alt-Schottland. That has not yet been done, but it appears to be increasingly possible and necessary especially post-Holocaust.

            ---Arnold Neufeldt-Fast

---Notes---

Note 1: See previous post (forthcoming).

Note 2: Cf. Hermann G. Mannhardt, Die Danziger Mennonitengemeinde. Ihre Entstehung und ihre Geschichte von 1569–1919 (Danzig, 1919), https://archive.org/details/diedanzigermenno00mannuoft. There are 41 Mennonite families in Alt-Schottland in the 1772 census, when the areas around Danzig come under control of Prussia: https://www.mennonitegenealogy.com/prussia/1776MasterV7byVillage.pdf; see other sources: https://www.mennonitegenealogy.com/prussia/.

Note 3: Peter J. Klassen, A Homeland for Strangers. An Introduction to Mennonites in Poland and Prussia, rev’d ed. (Fresno, CA: Centre for Mennonite Brethren Studies, 1989), 11-15, https://archive.org/details/ahomeland-for-strangers-an-introduction-to-mennonites-in-poland-and-prussia-revised-ocr; idem, Mennonites in Early Modern Poland and Prussia (Baltimore, MD: Johns Hopkins University Press, 2009), 48-62.

Note 4: Klassen, Mennonites in Early Modern Poland and Prussia, 58.

Note 5: Waldemar Henry Lehn, editor and translator, “Lehn Diary,” 2010. From Mennonite Historical Archives, Winnipeg, MB.

Note 6: Judith Kalik, Scepter of Judah: The Jewish Autonomy in the Eighteenth-century Crown Poland (Leiden: Brill, 2009), 51, https://www.google.ca/books/edition/Scepter_of_Judah/1fGQfpMdp84C?hl.

Note 7: Zenon Nowak, “A Brief History of the Jews in Royal Prussia,” in Polin: Studies in Polish Jewry, vol. 7: Jewish Life in Nazi-Occupied Warsaw, edited by Antony Polonsky, 3-11 (Oxford: Littman Library of Jewish Civilization, 2008), 8, https://www.google.ca/books/edition/Polin_Studies_in_Polish_Jewry_Volume_7/Hm1vEAAAQBAJ?hl=en&gbpv=1&dq=szkoty&pg=PA8&printsec=frontcover.

Note 8: See especially Slawomir Koscielak, "The Issue of Synagoge at Stare Szkoty near Gdansk of the year 1701: Situation of the Jews in Royal Prussia before the arrival of the Evangelical Missionaries from Halle," Jewish History Quarterly 44, no. 4 (2006), 586-591, https://cbj.jhi.pl/documents/1040939/101/; AND Samuel Echt, Die Geschichte der Juden in Danzig (Leer/Ostfriesland: Rautenberg, 1972), 16-34, https://archive.org/details/diegeschichteder0000echt/page/16/mode/2up. Also: Jewish Virtual Library, https://www.jewishvirtuallibrary.org/danzig-gda-324-sk-poland-jewish-history-tour.

Print Friendly and PDF

Comments

Popular posts from this blog

The Jewish Colony (Judenplan) and its Mennonite Agriculturalists

Both Jews and Mennonites in Russia were dependent on separation, distinct external appearance, unique dialect, inner group cohesion, international familial networks, self-governing institutions, a sojourner mentality, sense of divine mission, and a view of the other as unclean or dangerous. Each had its distinct legal privileges, restrictions, and duties under the Tsar, and each looked out for their own. For both, moderation, spiritual values, family, learning and success were important, and their related dialects made communication possible. But the traditional occupation of eastern European Jews was as “middlemen” between the “overwhelmingly agricultural Christian population and various urban markets,” as peddlers, shopkeepers and suppliers of goods ( note 1 ). Jews were forbidden to stay for longer periods in German colonies or to erect houses or shops there. “If they try to stay, they are to be reported immediately. If they are not, the German mayor will be held responsible” ( no...

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...

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 ...

Russia: A Refuge for all True Christians Living in the Last Days

If only it were so. It was not only a fringe group of Russian Mennonites who believed that they were living the Last Days. This view was widely shared--though rejected by the minority conservative Kleine Gemeinde. In 1820 upon the recommendation of Rudnerweide (Frisian) Elder Franz Görz, the progressive and influential Mennonite leader Johann Cornies asked the Mennonite Tobias Voth (b. 1791) of Graudenz, Prussia to come and lead his Agricultural Association’s private high school in Ohrloff, in the Russian Mennonite colony of Molotschna. Voth understood this as nothing less than a divine call upon his life ( note 1; pic 3 ). In Ohrloff Voth grew not only a secondary school, but also a community lending library, book clubs, as well as mission prayer meetings, and Bible study evenings. Voth was the son of a Mennonite minister and his wife was raised Lutheran ( note 2 ). For some years, Voth had been strongly influenced by the warm, Pietist devotional fiction writings of Johann Heinrich Ju...

Formidable Fräulein Marga Bräul (1919–2011)

Fräulein Bräul left an indelible mark on two generations of high school students in the Mennonite Colony of Fernheim, Paraguay. Former students and acquaintances recall that Marga Bräul demanded the highest effort and achievements of her students, colleagues and of herself—the kind of teacher you either love or hate but will never forget! In March 1947, Marga was offered a position at the Fernheim Secondary School ( Zentralschule ). A recent refugee to Paraguay from war-torn Europe, she taught mathematics, physics, and chemistry. In 1952, she was the only female faculty member ( note 1 ). Marga wedded a strong commitment to academics with a passion for quality arts and crafts. She provided extensive extra-curricular instruction to students in handiwork and was especially renowned for her artwork—which included painting and woodworking— end of year art exhibits with students, theatre sets, and festival decorations. Marga’s pedagogical philosophy was holistic; she told Mennonite ed...

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 ...

"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 ...

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 ...

"In the Case of Extreme Danger" - Menno Pass and Refugee crisis, 1945-46

"In the Case of Extreme Danger 1. We are Russian-Mennonite refugees who are returning to Holland, the place of origin. The language is Low German. 2. The Dutch Mennonites there, Doopsgezinde , will take in all fellow-believing Mennonites from Russia who are in danger of compulsory repatriation. 3. The first stage of the journey is to Gronau in Westphalia. 4. As a precaution, purchase a ticket to an intermediate stop first. The last connecting station is Rheine. 5. Opposite Gronau is the Dutch city of Enschede, where you will cross the border. 6. On the border ask for Peter Dyck (Piter Daik), Mennonite Central Committee, Amsterdam, Singel 452. Peter Dyck (or his people) will distribute the relevant papers—“Menno Passes”--and provide further information. 7. Any other border points may also be crossed, with the necessary explanations (who, where to, Mennonites from Russia, Peter Dyck, M.C.C., etc.). The Dutch border Patrol is informed. 8. Here the whole matter must be h...

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...