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

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...

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...

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 ...

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...

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...

The Beginnings: Some Basics

The sixteenth-century ancestors of Russian Mennonites were largely Anabaptists from the Low Countries. Because their new vision of church called for voluntary membership marked by adult baptism upon confession of faith, they became one of the most persecuted groups of the Protestant Reformation ( note 1 ). For a millennium re-baptism ( a na -baptism) had been considered a heresy punishable by death ( note 2 ), and again in 1529 the Imperial Diet of Speyer called for the “brutal” punishment for those who did not recognize infant baptism. Many of the earliest Anabaptist cells were found in Belgium and The Netherlands--part of the larger Habsburg Empire ruled after 1555 by “the Most Catholic of Kings,” Philip II of Spain. The North Sea port cities of the Low Countries had some limited freedoms and were places for both commercial and cultural exchange; ships arrived daily not only from other Hanseatic League like Danzig, but also from Florence, Venice and Genoa, the Americas and the Far Ea...

Ideas for Educational Reform, 1832

After four decades in Russia, the president of the Guardianship Committee for Foreign Colonists, Andrei Fadeev, considered only eight of 116 Mennonite teachers in the two larger regions of Katerynoslav and Tauria—which included the Molotschna—fit to teach ( note 1 ). Jakob Bräul’s Rudnerweide schoolhouse was given the same status as Heinrich Heese’s Ohrloff Agricultural Society School with regard to policies and “especially for the teaching of Russian” ( note 2 ). Fadeev triggered great angst when by “imperial decree” he distributed a book to church elders written by German Mennonite Abraham Hunzinger on the modernization of Mennonite schools and church. It was a friendly gesture and poke. The Molotschna was already a tinderbox, and this spark introduced by a state official to strengthen the community ignited a fire in the colony. Fadeev wrote to Johann Cornies on January 12, 1832: “Most valued Cornies ... I advise you to acquire and read a booklet sent to your church leaders f...

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 ...

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 ...

When Singing becomes Urgent: Survival and Salvation through Music

Singing: survival and salvation 1) Language change, 1767, Danzig : Flemish Elder Hans van Steen published A Spiritual Hymnal for General Edification, designed also for private and family settings to “awaken devotion and edification,” and in particular for the youth—that they may “not use it out of mere habit, but rather for the true uplifting of the heart” ( note 1 ). 2) Revivalism, 1850s . The influence of Eduard Wüst--revivalist minister installed by nearby separatist Evangelical Brethren--on the Mennonites was “boundless,” according to State Councillor E. H. Busch. “Satan is not entitled to present his own as the most joyful.” His people “sing, jump, leap ( hüpfen ) and dance,” while the Christian appears “cheerless and stooped over. … Why, when one opens a song book, are hymns about the cross and affliction chosen almost instinctively instead of songs of praise and thanksgiving? Isn’t the devil also having his fun in all of this?” Mennonite Brethren historian P.M. Friesen called ...