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

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 ...

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...

Mennonites in Danzig's Suburbs: Maps and Illustrations

Mennonites first settled in the Danzig suburb of Schottland (lit: "Scotland"; “Stare-Szkoty”; also “Alt-Schottland”) in the mid-1500s. “Danzig” is the oldest and most important Mennonite congregation in Prussia. Menno Simons visited Schottland and Dirk Phillips was its first elder and lived here for a time. Two centuries later the number of families from the suburbs of Danzig that immigrated to Russia was not large: Stolzenberg 5, Schidlitz 3, Alt-Schottland 2, Ohra 1, Langfuhr 1, Emaus 1, Nobel 1, and Krampetz 2 ( map 1 ). However most Russian Mennonites had at least some connection to the Danzig church—whether Frisian or Flemish—if not in the 1700s, then in 1600s. Map 2  is from 1615; a larger number of Mennonites had been in Schottland at this point for more than four decades. Its buildings are not rural but look very Dutch urban/suburban in style. These were weavers, merchants and craftsmen, and since the 17th century they lived side-by-side with a larger number of Jews a...

Mennonite-Designed Mosque on the Molotschna

The “Peter J. Braun Archive" is a mammoth 78 reel microfilm collection of Russian Mennonite materials from 1803 to 1920 -- and largely still untapped by researchers ( note 1 ). In the files of Philipp Wiebe, son-in-law and heir to Johann Cornies, is a blueprint for a mosque ( pic ) as well as another file entitled “Akkerman Mosque Construction Accounts, 1850-1859” ( note 2 ). The Molotschna Mennonites were settlers on traditional Nogai lands; their Nogai neighbours were a nomadic, Muslim Tartar group. In 1825, Cornies wrote a significant anthropological report on the Nogai at the request of the Guardianship Committee, based largely on his engagements with these neighbours on Molotschna’s southern border ( note 3 ). Building upon these experiences and relationships, in 1835 Cornies founded the Nogai agricultural colony “Akkerman” outside the southern border of the Molotschna Colony. Akkerman was a projection of Cornies’ ideal Mennonite village outlined in exacting detail, with un...

Snapshots of Danzig Mennonites, late 1600s & early 1700s

A picture can be worth a thousand words. We do not have photographs, but we have a few colour paintings of life in and around Danzig in the late 1600s and early 1700s, as well as maps. We also have a limited number of "textual snapshots" of Mennonites at this time and place, which offer an instructive window into that foreign world. These snapshots of work, worship, health, education, community relationships, smaller repressions, and security can contribute to the creation of a larger collage of Mennonite life in Danzig and Polish Prussia.  Snapshot 1 : In 1681 there were approximately 180 Mennonite families who lived in the “gardens” or villages outside Danzig, with 113 of those families within the jurisdiction of the city. At this time Mennonites were barred from owning houses within the walls of the city. Of these 113 family heads, we know: 43 were retailers of spirits, 24 merchants, 9 lacemakers, 7 dyers, 3 silk dyers, 3 pressers, 2 brokers, 2 treasurers, 2 waitresses, et...

Why Danzig and Poland?

In the late 16th century, Poland became a haven for a variety of non-conformists which included Jews, Anti-Trinitarians from Italy and Bohemia, Quakers and Calvinists from Great Britain, south German Schwenkfelders, Eastern Orthodox, Armenian, and Greek Catholic Christians, some Muslim Tatars, as well as other peaceful sectarians like the Dutch and Flemish Anabaptists. Unlike the Low Countries and most of western Europe, the Polish-Lithuanian Commonwealth was a “state without stakes,” and as such fittingly described as “God’s playground” ( note 1 ). In the view of 17th-century Dutch dramatist Joost van den Vondel, it was “the ‘Promised Land,’ where the refugee could forget all his sorrow and enjoy the richness of the land” ( note 2 ). Over the next two centuries an important strand of Mennonite life and spirituality evolved into a mature tradition in this relatively hospitable context ( note 3 ). Anabaptists from the Low Countries began to arrive in Danzig and region as early as 15...

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 sugg...

Polish-Prussia? Royal Prussia? West Prussia? Polish-Lithuanian Commonwealth? Notes for Clarification

The historical jurisdictions, names and political powers under which Mennonites lived since their arrival in lands that are today Poland are difficult to keep straight. However they are important for telling the story right. This post simply provides some notes for orientation with reference to the late sixteenth-century map below. Polish- or Royal Prussia comes into being with the defeat of Teutonic Knights by the Polish Crown in 1466. See the pink-shaded area of the map below. Ducal Prussia is a fiefdom of the Kingdom of Poland after 1525 (see stiped on map). In 1618, this duchy (voivodeship) is inherited by Hohenzollerns of Brandenburg, who separated it from the Polish-Lithuanian Commonwealth in 1657. After 1701, the Elector of Brandenburg is the “King of Prussia” when in that territory. With the First Partition of Poland in 1772, it becomes East Prussia . By 1569 Polish- or Royal Prussia was fully integrated into Kingdom of Poland and part of the larger Polish-Lithuanian...

Plague and Pestilence in Danzig, 1709

Russian and Prussian Mennonites trace at least 200 years of their story through Danzig and Royal Prussia, where episodes of plague and pestilence were not unfamiliar ( note 1 ). Mennonites arrived primarily from the Low Countries and in large numbers in the middle of the 16th century—approximately 750 families or 3,000 refugees and settlers between 1527 and 1578 to Danzig and Royal Prussia ( note 2 ). At this time Danzig was undergoing tremendous demographic, cultural and economic transformation, almost tripling in population in less than 100 years. With 80% of Poland’s foreign trade handled through this port city ( note 3 ), Danzig saw the arrival of new people from across Europe, many looking to find work in the crammed and bustling city ( note 4 ). Maria Bogucka’s research on Danzig in this era brings the streets of the maritime city to life: “Sanitation facilities were inadequate … The level of personal hygiene was low. Most people lived close together: five or six to a room, sle...

The Selbstschutz (Self-Defence Units) and Benjamin H. Unruh

Abram Kröker, editor of the Molotschna (South Russia/ Ukraine) -based Mennonite Friedensstimme , wrote that Mennonites are “predestined to foreshadow … even in an imperfect way, the great peace among nations in the Thousand-Year-Reign [of Christ].” And among all denominations, “it has pleased God,” according to Kröker, to “present and manifest” through the Mennonites this “pearl of evangelical truth gained at great cost by our fathers” ( note 1 ). And it is because of this theological hope and inheritance that “our youth are raised differently,” Kröker reminded his readers; “not military bravery or fighting are presented as the highest civic virtues, but rather sacrifice, suffering and renunciation for the sake of others. In all our schools, non-resistance is explicitly taught and impressed [upon students] according to the Mennonite catechism” ( note 2 ). But taking up arms in self-defence was nuanced differently by his colleague and influential 37-year-old teacher and theologian Benja...