Skip to main content

Life on the Estate: Gendered Work and the Weekly Menu (ca. 1910)

Only a very small percentage of Mennonites were estate owners, and each employed a small team of male and female servants, "German" and "Russian." The following comes from the memoir by Gerhard Wiens, who grew up on his maternal Schroeder family estate some 20 miles west of the Molotschna Colony. Wiens was born in 1900 and died in Minnesota on his 100th birthday. His detailed reflections (note 1) are of a boy coming of age in the decade before World War I:

“My mother presided over the household chores. She had a Mennonite cook and housemaid Marie Derksen who was employed with us as long as I can remember. She was assisted by two German girls either from the Molotschna Mennonite villages or from Lutheran villages some 20 miles from us. We also had two Russian girls who weeded the vegetables, washed the dishes and did some other work. The German girls did the dusting, cleaning and bed-making. They also had to do the washing with a hand-operated washing machine. All had to do the milking (a woman's job in Russia) and help with the vegetable garden. Marie Derksen did most of the baking except fancy cookies which my mother did.” (Note 2)


Wiens noted that they “had no refrigerators of course, but we had a deep cellar, one end of which was the ice cellar. It was filled every winter with loads of ice from the pond which kept part of the cellar very cold so meat and butter kept very well for a few days. The ice cellar contained enough ice to last through the summer. It was covered on the top with straw to keep from melting too fast. There was a well in the cellar where the water from the melting ice collected and had to be carried out with buckets periodically.” (Note 3)

This was the weekly menu prepared by Marie Derksen and her assistants.

"The main meal was taken at noon:

  • Sunday: In the winter baked stuffed ducks and potatoes and gravy, and in the summer spring lamb. Very light on desserts
  • Monday: kilky (noodles) and fried ham
  • Tuesday: Borscht often cooked with goose
  • Wednesday: Waffles or Vareneki and sausage
  • Thursday: A soup of some kind
  • Friday: often fish, sometimes big pancakes
  • Saturday: in the winter Sauerkraut with salt pork and beans, and ham in the summer

The peasants in the Ukraine had Borscht every day, with meat usually only on Sunday, weekdays it was made by frying bacon and onions to give the Borscht some flavour.

The evening meal was light--cold meat, fried potatoes, soups with grits and milk, etc.

No coffee was served with these meals, sometimes tea in the evening, usually Sunday. Coffee was served in the morning with bread dark and white with butter and jam, and [also] in the afternoon at 3 pm when sweeter baked stuff was served like Zwieback (double rolls), Schnetke (Danish pastry), Fruchtplautz (fruit on top of sweet dough baked in flat pans).

A lot of baking was done on Saturdays except bread which was baked oftener. The Zwieback after a few days were toasted in the oven to be dunked in coffee.” (Note 4)

Gerhard Wiens reflects on the inequities of the era, though he is quite defensive of his father's good will towards all of his male and female servants. During the Revolution Gerhard was an active participant in the Selbstschutz self-defense and White Army forces. He escaped with a group of 62 young Mennonite White Army men via Crimea to Constantinople, where North American Mennonites had their aid headquarters, and then to New York (note 5).

               ---Arnold Neufeldt-Fast


---Notes---

Note 1: I thank James Urry for sharing the larger document with me, including his own interview notes. Gerhard Wiens, “Memoirs of my life in Russia,” edited by James Urry. Unpublished. In author’s possession. For Wiens' genealogical data, see GRanDMA #110974.

Note 2: This is a composite of comments made by Wiens in his text and in the subsequent interview with Urry ("Memoirs," 21f.; 49f.).

Note 3: Wiens, “Memoirs,” 14.

Note 4: Wiens, “Memoirs,” 14.

Note 5: For a fuller account of this group, see Irmgard Epp, ed., Constantinoplers—Escape from Bolshevism (Victoria, BC: Trafford, 2006).

-----

Estate map from Helmut Huebert, Mennonite Estates in Imperial Russia, 2nd expanded ed. (Winnipeg, MB: Springfield, 2008), 370, https://archive.org/details/mennoniteestatesinimperialrussia2ndeditionocropt/page/n387/mode/2up.

Annotated historical map provided by Viktor Petkau, https://chortitza.org/kb/p67923.jpg.

Photo of the David Schroeder estate in Gerhard Lohrenz, ed., Damit es nicht vergessen werde. Ein Bildband zur Geschichte der Mennoniten Preussens und Russlands (Winnipeg, MB: Canadian Mennonite Bible College Press, 1974).

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...

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...

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...

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 ...

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...

Non-Resistant Service: Forestry Camps

The 1902 photos are of the Mennonite Crimean Forestry ( Forstei ) “Commando” in the vineyards and orchards of southern Crimea on route to Yalta (" Gut [estate] Forroß";  note 1). The tasks for the units or commandos were to plant forests, lay out nurseries, and raise model orchards—work not directly or meaningfully connected to non-resistance, but deemed by the state as an acceptable alternative to state or military service. This non-combatant, alternative service program was the largest, most expensive and most formative, faith-based undertaking by Mennonites during the Mennonite "golden era" in Russia ( note 2 ). The first cohort of young men were chosen and sent for their term of alternative service in 1880: “On November 15 [1880] in Tokmak the first German youth were chosen [by lot] in the presence of the [Mennonite] district mayor and also of Elder A. Goerz. There, with singing and prayer, they beseeched the Lord for His mercy, which interested the Russian ...

"Between Monarchs" a lot can happen (like revolt). A Mennonite "Accession" Prayer for the Monarch

It is surprising for many to learn that Russian Mennonites sang the Russian national anthem "God save the Tsar" in special worship services ... frequently! We have a "Mennonite prayer" and sermon sample for the accession of the monarch ( Thronbesteigung ) or its anniversary, with closing prayer-- and another Mennonite sampler of a coronation ( Krönung ) prayer, sermon and closing prayer ( note 1 ). After 70 years with one monarch, the manual is made for a time like this--try sharing it with your Canadian Mennonite pastor ;) Technically there is no “between” monarchs: “The Queen is Dead. Long live the King!” But there is much that happens or can happen before the coronation of the new monarch. Including revolt. Mennonites in Molotschna had hosted Tsar Alexander I shortly before his death in 1825. Upon his death in December, Alexander's brother and heir Constantine declined succession, and prior to the coronation of the next brother Nicholas, some 3,000 rebel (mos...

Flight from Flanders to Friesland

In the latter half of the sixteenth century Protestantism gradually spread throughout the northern Netherlands in the form of Calvinism—which had a direct impact on Anabaptists. When the Northern Provinces of the Netherlands led by the exiled Protestant Prince William of Orange went to war against Spain in 1568, persecution of Anabaptists in Catholic Flanders increased again. Long before the Protestant Northern Provinces would declare independence in 1581, the inquisition against Anabaptists in Bruges, for example, had achieved its goal. With the last two Anabaptist executions in the city in 1573, the once large and thriving Mennonite congregation was extinguished. Subsequently Mennonites lived in Bruges only on rare occasions, and when present, for only a short time, as for example the well-known art historian Karel van Mander in 1582 ( note 1 ). In the Northern Provinces Calvinism had become attractive theologically and politically. Not only was Christian resistance to tyrannical gov...