Skip to main content

Spanish Flu Pandemic in Ukraine and Mennonite Response

Mennonite memoirs say little about the 1918 Spanish Flu pandemic. In the second half of that year Ukraine was dealing with a typhus epidemic, cholera epidemic and the Spanish Flu pandemic—all at the same time. Troubles were compounded by the withdrawal of protective German troops and increased but still sporadic attacks by anarchist bandits.

In September and October 1918, the Mennonite newspaper Friedensstimme recorded outbreaks of the Spanish flu in the Molotschna, Sagradovka, Memrik, Fürstenland, and Naumenko Mennonite settlements. The Friedensstimme summarized that “the Spanish disease is running rampant everywhere in our colonies. Deaths are also resulting here and there” (note 1).

September 1918:

  • In the Sagradovka Settlement, Katharina Unruh Thiessen died of the Spanish flu at the age of 69. She suffered 12 days (note 2).
  • Also in the Sagradovka Settlement, Gerhard Jakob Wiebe struggled with the Spanish flu for 10 days before dying at the age of 38 (note 3).
  • In the Memrik Settlement, Jakob Peter Isaak died of Spanish flu at age 28; he had a variety of underlying health issues. The officiating pastor spoke on Isaiah 28:16-17 (note 4).
  • In the Naumenko Settlement, Jakob Dietrich Braun died of Spanish Flu at 42 years of age. He left behind a wife and six children; the seventh was born after his death (note 5).
  • A correspondent from the Fürstenland Settlement wrote that “the Spanish Flu is also paying a visit to every home and with every resident. For several weeks there had always been about thirty sick factory workers, but a change for the better is noticeable” (note 6).

Spanish Flu deaths were reported in the Molotschna Settlement in October.

  • In the south-east corner of the settlement in the village of Pordenau, 75-year-old minister Heinrich Köhn died of the Spanish Flu after suffering 10 days (note 7).
  • In Rosenort, Molotschna, Peter Martin Janzen, age 31, struggled with the Spanish Flu for ten days before dying; his illness was compounded by a lung infection (note 8).

A letter published December 4 from Ohrloff, Molotschna noted that “many are falling ill.” The letter writer adds that both Mrs. Peter Bergman and Jakob Dyck have been “lying sick for some time with the flu,” and it is not clear if either will live. At the same time the author notes the community’s fear of robber bandits. “But everything stands in God’s hand. May we all be protected … and may we frequently lift our eyes to the hills, from where all help comes, Psalm 121” (note 9).

The diseases lingered into the next year. Dietrich Jakob Boldt, owner of a limestone factory in Schönwiese by the city of Alexandrowsk, sent his family to his childhood home in the Sagradovka Settlement in 1919 after his assets were seized. When he joined them shortly thereafter, “the Spanish Flu, typhus, dysentery and other illnesses were rampant everywhere” (note 10).

The Friedensstimme did not publish many death notices; these are representative and show that the Spanish Flu was present in all Mennonite settlements in Ukraine in the second half of 1918.

The notices above suggest however that the number of Mennonite deaths related to the Spanish flu were also held in check. This can be explained in the large Molotschna settlement, for example, by the quick medical and civic response in early September to the first nearby cholera outbreak.

The September 7 issue of the Friedensstimme reported breaking news that four individuals had died from a sudden cholera outbreak in the German [Lutheran/Catholic] Prischib Settlement; one person was dead within 10 hours. The settlement was on the west bank of the Molotschna River, and so the editor warned Mennonites on the east side that “extreme caution must be taken in all respects” (note 11).

A week later the Friedensstimme reported that eight people in two Prischib villages had now died from cholera (note 12). On September 11, Molotschna (Halbstadt District) Mennonite mayors and doctors met for an emergency meeting to deal with the impending Cholera epidemic. Below are the directives that were immediately imposed (note 13):

“Minutes of the Assembly of Village Mayors and Medical Doctors of the Halbstadt District, Halbstadt, September 11, 1918.

“The meeting was called by the Halbstadt District Office. The chair Dr. Seiler first drew attention to the danger that threatens the Halbstadt District by the cholera epidemic that has broken out in the Prischib District. After much discussion, it was agreed to prescribe the following 7 rules of conduct to protect the population against cholera.

1. Water for tea or "Pribs" must be boiled. In particular it was emphasized that in schools only boiled drinking water is allowed for the pupils. It is advised to boil milk too. Especially after the epidemic has broken out, no raw milk should not be drunk.

2. Vegetables must be carefully cleaned, washed and scalded before eating.

3. Raw fruit must not be eaten; the sale of grapes is prohibited.

4. Any illness that begins with diarrhea and vomiting must be reported to the doctor immediately. It is advised that where an ill person refuses to go to the doctor, the neighbors should report it.

5. The cesspits must be disinfected with caustic lime; old cesspits must be filled in. The seats of the school outhouses must be washed and disinfected daily.

6. All food must be carefully protected from flies. Bugs (bed bugs [Wanzen], cockroaches, etc.) must be killed where possible.

7. Wash hands carefully before each meal.

The assembly decided to set up an isolation house as a hospital barrack in each physician's area where the sick must be taken immediately.

It was decided to call upon former medics [WWI Alternative Service] with appropriate compensation to voluntarily care for sick.

To oversee and enforce the regulations amongst the population, it was decided to renew the job description of the medics in accordance with the previous regulations that exist in the village offices.

In order to give the population the opportunity to vaccinate against cholera, it was decided to buy the necessary vaccines to be paid for by the district office. Doctors are asked to arrange for the correct amount of serum, which they promised to do.”

The quick medical and civic response to the cholera epidemic with strict rules adopted September 11 likely enabled the mayors and doctors to adapt their response for the Spanish Flu as well as it broke out in the next days and weeks. Certainly this saved more than a few lives.

The academic literature reflects these findings. John Paul Davies' recent work on epidemics in Russia notes for 1918 that “a large cholera epidemic was unfolding" in October and November and that "Russian prisoners of war brought the Spanish flu from the West.” Davies also notes that the Bolsheviks continued the Commission of Serums and Vaccines and vigorously pursued mass vaccinations (note 13).

When one reads through the relevant issues of the Friedensstimme, it seems that even the pandemic—or multiple epidemics—were overshadowed by the fear of political unrest and the name "Makhno"—the anarchist leader.

That should not take away, however, from the important medical and community response that required—indeed mandated—full participation to fight the diseases together and to get children back in school safely.

Is there a uniquely Mennonite way to respond to a pandemic? In this episode they frame their suffering theologically and in community, while trusting on medical advice, vaccines and interventions to mitigate further disaster; children are kept in school, albeit with strict safety measures; community wellness and mutual care takes precedence over rogue individualism.

            ---Arnold Neufeldt-Fast

---Notes---

Note 1: Friedensstimme 16, no. 57 (October 5, 1918), 6, https://media.chortitza.org/pdf/pletk67.pdf.

Note 2: Friedensstimme 16, no. 64 (October 29, 1918), 6, https://media.chortitza.org/pdf/pletk73.pdf. GRanDMA #305460.

Note 3: Friedensstimme 16, no. 57 (October 5, 1918), 6, https://media.chortitza.org/pdf/pletk67.pdf; GRanDMA #1005934.

Note 4: Friedensstimme 16, no. 69 (November 16, 1918), 7, https://media.chortitza.org/pdf/pletk76.pdf. GRanDMA #1273362.

Note 5: This notice was published three years later in a letter to the Mennonitische Rundschau (October 5, 1921), 13, https://media.chortitza.org/pdf/lfrs185.pdf; GRanDMA #358185.

Note 6: Friedensstimme 16, no. 54 (September 24, 1918), 8, https://media.chortitza.org/pdf/pletk64.pdf.

Note 7: Friedensstimme 16, no. 64 (October 29, 1918), 6, https://media.chortitza.org/pdf/pletk73.pdf; GRanNDMA #305460.

Note 8: Friedensstimme 16, no. 63 (October 26, 1918), 6, https://media.chortitza.org/pdf/pletk73.pdf.

Note 9: Friedensstimme 16, no. 74 (December 4, 1918), 7, https://media.chortitza.org/pdf/pletk80.pdf.

Note 10: Cf. biographical information at https://chortitza.org/FB/BF573.html; also GRanDMA #1017958.

Note 11: Friedensstimme 16, no. 49 (September 7, 1918), 7, https://media.chortitza.org/pdf/pletk59.pdf.

Note 12: Friedensstimme 16, no. 51 (September 14, 1918), 7, https://media.chortitza.org/pdf/pletk61.pdf.

Note 13: Friedensstimme 16, no. 52 (September 17, 1918), https://media.chortitza.org/pdf/pletk62.pdf.

Note 14: John Paul Davies, Russia in the Time of Cholera, Disease under Romanovs and Soviets (New York: Bloomsbury, 2018), 163; cf. also pp. 154f., 163, 171, 190, https://books.google.ca/books?id=1BOMDwAAQBAJ&pg=.

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...

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...

Canadian Mennonites and Paraguay: 1922

The first attached photo vividly depicts a meeting of conservative Mennonite elders in Saskatchewan and Manitoba in 1922 who intended to lead their communities to Paraguay. This was happening as hundreds of “Old Colony” Mennonites were leaving for Mexico. The “Old Colonists” from Manitoba’s West Reserve were in fact the first conservative Canadian Mennonites to scout out Paraguay for settlement land. In 1920 they were assisted in their search by New York financier and lawyer, General Samuel McRoberts, who had extensive holdings as well as political and business connections in Paraguay. The delegation travelled 90 km into the Chaco interior, west of the Paraguay River. They were however unimpressed with the land and ultimately recommended Mexico to their community ( note 1 ). Other conservative groups in Manitoba and Saskatchewan were however interested in sending their own scouts to assess the Chaco and the political climate in Paraguay vis-à-vis the list of privileges they were seek...

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 ...

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...

Life in Exin, 1944: German-Occupied Poland

After the 1943-44 portion of the Great Trek ended with settlement of some 35,000 Mennonites in German-annexed Poland, the Gnadenfeld area trek members were scattered in resettler camps ( Umsiedler-Lager ) around Exin ( Kcynia ) and the Altburgund District administrative centre of Dietfurt ( Żnin ), including the hamlets of Kiefernrode ( Słupowiec ), Schwarzerde ( Malice ), Schmiedebach, etc. ( note 1) . Until World War I, the area was part of the German-Prussian Province of Posen, about 170 kilometres south-west of Danzig ( Gdańsk ) and about 400 kilometres east of Berlin. Almost all ethnic German resettlers from Ukraine arrived through Litzmannstadt (Łódź), one of two entrance points from the east into new German province of “Warthegau” ( note 2) . Here thousands were cleansed, deloused and processed daily. Some Gnadenfeld group members were brought to Janowitz (Janowiec) , near Hermannsbad in the District of Hohensalza for quarantine. Here fresh straw was laid out on the floor for ...

1843: London Bible Society, revival and School reform

In 1843 the Russian Mennonite colonies received a visitation from the London Bible Society. It was the same year that Charles Dickens published "A Christmas Carol" about the miser Ebenezer Scrooge and his conversion after the visitation of three Christmas ghosts! Dickens was not happy that the Church’s overseas mission budget was so large, while in his view they neglected the poor on their own doorsteps in London. Ebenezer was in fact a common British name of the era. A few years earlier the Molotschna was visited by a delegation from the British and Foreign Bible Society. The British agent, Reverend Ebeneezer Henderson, convinced Molotschna elders and Johann Cornies to establish their own Bible Society. "As they live on habits of friendship and intimacy with their Tatar neighbours, and one of their principal men [Cornies] speaks the Tatar with fluency, we furnished him with a good supply of New Testaments, and other portions of Scripture, in that language, that they m...

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 ...

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...