Penmanship: School Exercise Samples, 1869 and 1883

Johann Cornies recommended “penmanship as the pedagogical means for [developing] a sense of beauty” (note 1). Schönschreiben--calligraphy or penmanship--appears in the handwritten school plans and manuals of Tobias Voth (Ohrloff, 1820), Jakob Bräul (Rudnerweide, 1830), and Heinrich Heese (Ohrloff, 1842). Heese had a list of related supplies required for each pupil, including “a Bible, slate, slate pencil, paper, straight edge, lead pencil, quill pen, quill knife, ink bottle, three candlesticks, three snuffers, and a container to keep supplies; the teacher will provide water color (Tusche) and ink” (note 2).

The standard school schedule at this time included ten subject areas: Bible; reading; writing; recitation and composition; arithmetic; geography; singing; recitation and memory work; and preparation of the scripture for the following Sunday worship—and penmanship (note 3).

Below are penmanship samples first from the Molotschna village school of Tiege, 1869. This student work was created by Peter Wiens. The folder of materials show that students were required to write not only in old-form Kurrent cursive, but also Latin cursive and in Russian (note 4).

While Russian language training had been encouraged since the days of Johann Cornies, it remained absent from the required village school curriculum. In 1866 Russian school inspectors had found that less than half of the Mennonite schoolteachers were familiar with Russian (note 5). That year state officials obliged Mennonite teachers “by their own signatures” to instruct the children in the Russian language for one hour a day, though “several progressive teachers, long before 1866, even in 1830 [Bräul and Heese], had taught in Russian” (note 6).

The second set of samples below on penmanship are by 12 and 13-year-olds in 1883 (note 7). Again, the assignments are vehicles for students not only to develop a sense of beauty, but also to learn a religious or moral truth. They give a small window on how Russian Mennonite children were shaped to rightly see and navigate their lives as a spiritual journey.

Below are translations of three of the 1883 samples:

"To love PEACE, to bring PEACE, to hold my tongue when the quarreler rants, to approach all matters full of love--may these things always be my obligation [full text repeated]. Age 12 Franz Wieb"

"To pray eagerly and watch carefully--may this duty become my joy. And to wisely flee temptation---may I strive daily towards this goal [repeat]. Jesus, allow me to succeed. Age 12 Helena Ediger."

"Christian thinking, talking, doing, is the Christian's duty. If you want to rest in peace and surety, do not neglect this rule. Act responsibly, be faithful, fear God, and shun sin. Age 12, Dietrich Peters."

The fourth is written in the older Kurrent script by Kornelius Janzen. It is a mini essay on the origins of the "rose" in western Asia, and how its fruit is used for "rose hip" tea, etc.

Next generation pedagogues judged calligraphy and the drawing “of flowers, etc.” as “if not laughable, then at least as somewhat useless” as part of the curriculum (note 8). However, in the pre-industrial, first half of the eighteenth century, Schönschreiben also some economic value, as P. M. Friesen’s description of master teacher Jacob Bräul of Rudnerweide suggests:

“‘Block-lettering’ [Fraktur] drawing, and painting were practiced especially in the making of small pictures and greeting cards (for Christmas, New Year, etc.), which also were presented to students as rewards for industry and good behaviour. Bräul really had artistic talent, but he also had ability in technical drawing (drafting) and produced designs for clock faces, for the huge Dutch wall clocks which even now are manufactured among the Mennonites of Russia as household furniture. He also drew plans for chests (large trunks), the major piece of furniture of the “big room” (living-room) of those days, and drew blueprints for clothes closets, corner cabinets, brick cabinets, four-poster beds and stately desks for the living room. Thus he supplemented his income during the long summer vacation [four months]. In the same way he was engaged in bookbinding.” (Note 9)

---Arnold Neufeldt-Fast

---Notes---

Note 1: In D. H. Epp, Johann Cornies: Züge aus seinem Leben und Wirken [1909] (Rosthern, SK: Echo, 1946), 62, https://media.chortitza.org/pdf/?file=1dok15.pdf.

Note 2: Ethel Ewert Abraham, “Fraktur by Germans from Russia,” American Historical Society of Germans from Russia. Working paper no. 21 (Fall 1976), 12–16; 16. Decades later P. M. Friesen reported on Bräul’s ability to teach Russia as well as the fact that he was “famous for his teaching of arithmetic, singing, and penmanship” (The Mennonite Brotherhood in Russia 1789–1910 [Winnipeg, MB: Christian, 1978], 781, https://archive.org/details/TheMennoniteBrotherhoodInRussia17891910/).

Note 3: Peter J. Braun, “The Educational System of the Mennonite Colonies in South Russia,” Mennonite Quarterly Review 3, no. 3 (July 1929), 174; see Braun’s larger 1920 study: Der Molotschnaer Mennoniten-Schulrat, 1869–1919. Zum Gedenktag seines 50jährigen Bestehens, edited by Wladimir Süss (Göttingen: Göttinger Arbeitskreis, 2001).

Note 4: Peter J. Braun Russian Mennonite Archive, Robarts Library, University of Toronto, file no. 2000, “School Exercise Samples, Tiege Village Schools, 1869,” 16 pages. See finding guide, http://www.mennonitechurch.ca/programs/archives/holdings/papers/pdfs/PJBRussMennArchiveFA2.pdf.

Note 5: Friesen, Mennonite Brotherhood in Russia, 711.

Note 6: Braun, “The Educational System of the Mennonite Colonies,” 174; see J. Dyck, Braeul Genealogy: 1670–1983 (Sprinstein, MB: Self-published), 21.

Note 7: File no. 2466, Peter J. Braun Russian Mennonite Archive.

Note 8: Franz Isaac, Die Molotschnaer Mennoniten. Ein Beitrag zur Geschichte derselben (Halbstadt, Taurien: H. J. Braun, 1908), 275, https://archive.org/details/die-molotschnaer-mennoniten-editablea; ET: https://www.mharchives.ca/download/3573/.

Note 9: Friesen, Mennonite Brotherhood in Russia, 780f. Tobias Voth too was an excellent artist and drew the only existing picture of Johann Cornies.

Comments

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...

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 ...

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 ...

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...

"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 ...

“We have no poor among us”: From "Blue Bag" to e-Transfer

Through not unique or original to Menno Simons, the idea of watching and caring for fellow travellers on the journey of faith “where no one is allowed to beg” ( note 1 ) was a pillar of his teaching, and forms one of the most consistent threads in the Anabaptist–Mennonite story. In the decades before Mennonites settled in Russia they used the “Blue-Bag” to collect for the poor in Prussia. In 1723 Abraham Hartwich—an otherwise unsympathetic observer of Mennonites—noted that Mennonites in Prussia “do not allow their co-religionists to suffer want, but rather help them in their poverty from the so-called blue-bag, their fund for the poor” ( note 2 ). It is unclear when the “blue-bag tradition” changed? Similarly, in the early 1800s, two Lutheran observers—Georg Reiswitz and Friedrich Wadzeck—noted that the Mennonite care for their poor through annual free-will contributions was “exemplary” ( note 3 ). Moreover Reiswitz and Wadzeck describe a community stubbornly committed to each ot...

"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...

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...

History of the Russian Mennonites

Search This Blog