Skip to main content

What does it cost to settle a Refugee? Basic without Medical Care (1930)

In January 1930, the Mennonite Central Committee was scrambling to get 3,885 Mennonites out of Germany and settled somewhere fast. These refugees had fled via Moscow in December 1929, and Germany was willing only to serve as first transit stop (note 1).

Canada was very reluctant to take any German-speaking Mennonites—the Great Depression had begun and a negative memory of war resistance still lingered. In the end Canada took 1,344 Mennonites and the USA took none born in Russia. Paraguay was the next best option (note 2). The German government preferred Brazil, but Brazil would not guarantee freedom from military service, which was a problem for American Mennonite financiers.

There were already some conservative "cousins" from Manitoba in Paraguay who had negotiated with the government and learned through trial and error how to survive in the "Green Hell" of the Paraguayan Chaco.

MCC with the assistance of a German aid organization purchased and distributed basics for each new family / village to be equipped with the following upon settlement (see pic):


It was a huge undertaking. MCC estimated the costs to settle each family exclusive of transportation and land, would be a little more than $600. The biggest organizational failure was lack of medical care, and the first families suffered immediate losses. And the quality of oxen (for ploughing) and cows—upon which so much hinged—looked much better on paper than the animals that were in fact rounded up.

1,572 Mennonites from Russia were settled by MCC in the Paraguayan Chaco, and another 2,529 settled in Brazil in 1930 (note 3). Each family settled in Paraguay was indebted $1500 (average) for travel expenses, 40 hectares of land, and the cost of equipment (note 4).

There were already Conservative Mennonites from Canada (Sommerfelder) in the Chaco, who had suffered a very high mortality rate upon settlement. Nevertheless MCC chose not to place a medical doctor in the colony; they were satisfied with a settler who had homeopathic training. An epidemic broke out in the first few months after arrival in Paraguay, and tragically took more than 94 lives (note 5).

Homeopathic doctor Johann Ediger was a close friend of immigration leader Prof. Benjamin Unruh, and wrote a year earlier about the Canadian Mennonites: “An important reason that frightens the Mennonites away from Chaco, is the high mortality amongst the settlers, and it will be one of my first problems to investigate the reasons, and satisfactorily enlighten the settlers through lectures on prevention and homeopathic self-treatment” (note 6).

Ediger had only taken one course in medicine; he did not complete it or graduate with a degree, and was “not in any way a qualified as a doctor,” according to a reference check with a Mennonite medical doctor from Russia in 1929 (note 7 and 8).

In the first months of the Fernheim settlement Ediger reported giving “remedies” to those from Moscow via Germany who “had brought cases of diarrhea with them from the big ship” (note 9). By the end of November 1930 the epidemic was in full-swing and Ediger was overwhelmed (note 10). Unruh in Germany however was both unconvinced and frustrated by the “rumours about a large-scale epidemic in Paraguay,” and trusted Ediger’s reassuring reports despite the “mention of frequent deaths” (note 11).

The cost for MCC to bring in emergency military  doctors was $58,466 (note 12). The lack of proper medical care and the judgement of Unruh in Germany would remain a significant problem for colony for the next years (note 13).








            ---Arnold Neufeldt-Fast

---Notes---

Note 1: See previous posts, https://russianmennonites.blogspot.com/2023/03/canadian-mennonites-and-paraguay-1922.html; https://russianmennonites.blogspot.com/2023/03/lengua-indigenous-people-of-gran-chaco.html. On financial support from the German government negotiated by Benjamin H. Unruh, see my essay, "Benjamin Unruh, MCC and National Socialism," Mennonite Quarterly Review 96, no. 2 (April 2022), 157-205, https://digitalcollections.tyndale.ca/handle/20.500.12730/1571.

Note 2/ pic: Village 2, MCC-Akron IX-03-03, Box 4 File 34-Village 2 Contract (Partial) consolidated.

Note 3: Frank Epp, Mennonite Exodus (Altona, MB: Friesen, 1962), 239. For the work of MCC in this effort, cf. John D. Unruh, In the Name of Christ: A History of the Mennonite Central Committee and its Service 1920–1951 (Scottdale, PA: Herald, 1952), 24–31.

Note 4: Cf. Peter P. Klassen, The Mennonites in Paraguay, vol. 1, trans. by Gunther H. Schmidt, 2nd ed. (Hillsboro, KS: Self-published, 2004), 75.

Note 5: Telegram, Harold S. Bender to Benjamin Unruh, 1930. Cf. B. Unruh, Report VI to MCC, January 14, 1930, 3. From MCC-Archives Akron, IX-03-02, box 1, file 1, 0005; Nicolai Siemens [report] to MCC, November 23, 1930. From MCC-Akron, IX 3-5 Box 1 File 1-0001.

Note 6: Johann Ediger to General S. McRoberts, letter, February 27, 1929, p. 2, MCC-Akron, IX3-3, Box 1, File 30.

Note 7: M. S. Fisher to H. G. Norman, letter, April 5, 1929, MCC-Akron, IX3-3, Box 1, File 30.

Note 8: M. S. Fisher to H. G. Norman, letter, June 4, 1929, MCC-Akron, IX3-3, Box 1, File 30.

Note 9: Johann Ediger to Benjamin Unruh, June 28, 1930, Report 8, MCC-Akron, 1X3-1, Box 1, Folder 3.

Note 10: [Intercontinental/Corporation] to MCC (M. Kratz), cable, November 28, 1930, MCC-Akron, IX2, Box 4, File 11-0003.

Note 11: Benjamin Unruh to MCC Executive, Report 20, November 30, 1930, p. 10, MCC-Akron, IX01-01, Box 11, File 6.

Note 12: MCC-Akron, IX 3-3, Box 11, File 26.

Note 13: See next posts (forthcoming)

Photograph: Death of Sarah Fast, October 27, 1930, age 4 (my aunt). Her mother Margareta, my grandfather Jacob Fast's first wife, died from the typhoid fever six weeks later.

Print Friendly and PDF


Print Friendly and PDF

Comments

Popular posts from this blog

Turning Weapons into Waffle Irons!

Turning Weapons into Waffle Irons:  Heart-Shaped Waffles and a smooth talking General In 1874 with Mennonite immigration to North America in full swing, the Tsar sent General Eduard von Totleben to the colonies to talk the remaining Mennonites out of leaving ( note 1 ). He came with the now legendary offer of alternative service. Totleben made presentations in Mennonite churches and had many conversations in Mennonite homes. Decades later the women still recalled how fond Totleben was of Mennonite heart-shaped waffles. He complemented the women saying, “How beautiful are the hearts of Mennonites!,” and he joked about how “much Mennonites love waffles ( Waffeln ), but not weapons ( Waffen )” ( note 2 )! His visit resulted in an extensive reversal of opinion and the offer was welcomed officially by the Molotschna and Chortitza Colony ministerials. And upon leaving, the general was gifted with a poem by Bernhard Harder ( note 3 ) and a waffle iron ( note 4 ). Harder was an inf...

Sesquicentennial: Proclamation of Universal Military Service Manifesto, January 1, 1874

One-hundred-and-fifty years ago Tsar Alexander II proclaimed a new universal military service requirement into law, which—despite the promises of his predecesors—included Russia’s Mennonites. This act fundamentally changed the course of the Russian Mennonite story, and resulted in the emigration of some 17,000 Mennonites. The Russian government’s intentions in this regard were first reported in newspapers in November 1870 ( note 1 ) and later confirmed by Senator Evgenii von Hahn, former President of the Guardianship Committee ( note 2 ). Some Russian Mennonite leaders were soon corresponding with American counterparts on the possibility of mass migration ( note 3 ). Despite painful internal differences in the Mennonite community, between 1871 and Fall 1873 they put up a united front with five joint delegations to St. Petersburg and Yalta to petition for a Mennonite exemption. While the delegations were well received and some options could be discussed with ministers of the Crown, ...

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 ...

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...

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...

"A Small Town near Auschwitz” – Chortitza Mennonite Refugee/ Resettlement Camps

Simple proximity to a place of horrors does not equal knowledge or complicity. Many Gnadenfeld-area Mennonite refugees were, for example, temporarily housed 20 km. away from the Bergen-Belsen Concentration Camp where 15-year-old Anne Frank died ultimately of typhus ( note 1 ). The day after liberation by British troops on April 15, 1945, camp survivors began to flow through neighbouring villages. “What a sight they were! They had been tortured and starved, and were swollen from lack of food. … We could hardly believe that the glorious country of Germany could commit such crimes against people,” Susanna Toews wrote ( note 2 ). My mother was only seven, but she remembers overhearing shocking descriptions given by their host family’s teenaged girls forced by the British to clean some of the camp buses. What about the much larger death camp at Auschwitz? There is a book entitled: A Small Town near Auschwitz: Ordinary Nazis and the Holocaust. It is about an administrator living near the ...

1921: Formation of the “Union of Citizens of Dutch Lineage in Ukraine”

Famine was imminent; unprecedented drought; taxes and requisitions exceeded what was harvested; some villages had no horses; extortion and arrests were widespread; many men were disenfranchised and barred from village affairs (see note 1 ). Lenin responded with the 1921 “New Economic Policy” (NEP), which allowed for a degree of market flexibility within the context of socialism to ward off complete economic collapse. A fixed-tax was imposed, grain quotas were eased, farmers were allowed a small amount of land and could sell excess produce at free-market prices after taxes had been paid. Much was in the air. In secret talks, Soviet Trade Commissar Leonid Krasin told the head of the Eastern Section in the German Foreign Office, Gustav Behrendt, that the USSR was “prepared—just like Catherine the Great of old—to call hundreds of thousands of German colonists into the land and transfer them to large, closed complexes for settlement,” especially in Turkestan and the North Caucasus, be...

Mennonites and the Crimean War (1853-56)

Martin Klaassen was traveling through the Molotschna Mennonite Colony when the Crimean War broke out in 1853 ( note 1 ). His diary notes that the following hymn was sung before the sermon: December 1853 . With regards to the war which broke out between Russia and Turkey, the song, No: 723 “O Lord, the clouds of war are threatening now, above our heads we see them roll” was sung before the sermon” ( note 2 ). As the war effort grew, thousands of troops came through Molotschna: January 14, 1854 . Today our colony has received billets: in Halbstadt about 1,000 soldiers. It is said that Joh. Neufelds have offered liquor ( Branntwein ), naturally without charge. The soldiers are supposed to have marched in with jubilant singing and much hilarity. They had been very happy for the wonderful reception they got, and promised to accomplish great things. In March, England and France also declared war on Russia. March 26, 1854 . At noon today there was suddenly a military transport at ...

1920s: Those who left and those who stayed behind

The picture below is my grandmother's family in 1928. Some could leave but most stayed behind. In 1928 a small group of some 511 Soviet Mennonites were unexpectedly approved for emigration ( note 1 ). None of the circa 21,000 Mennonites who emigrated from Russia in the 1920s “simply” left. And for everyone who left, at least three more hoped to leave but couldn’t. It is a complex story. Canada only wanted a certain type—young healthy farmers—and not all were transparent about their skills and intentions The Soviet Union wanted to rid itself of a specifically-defined “excess,” and Mennonite leadership knew how to leverage that Estate owners, and Selbstschutz /White Army militia were the first to be helped to leave, because they were deemed as most threatened community members; What role did money play? Thousands paid cash for their tickets; Who made the final decision on group lists, and for which regions? This was not transparent. Exit visa applications were also regularly reje...

Molotschna Elder Heinrich Dirks and tensions with Mennonite Brethren

Russian Mennonites were not always kind to each other—and nowhere is this seen better than in the tensions between “old” Mennonites and the “separatist” Mennonite Brethren, who had their beginnings in Gnadenfeld, Molotschna in 1860. Heinrich Dirks (1842-1915) was the first Russian Mennonite overseas missionary and later long-time Gnadenfeld, Molotschna ( note 1 ). Everything about Dirks’ life suggests that he would have joined the Brethren in 1860. He too was influenced by the "powerful and gripping” conversionist ministry of Eduard Wüst in his youth. Dirks was a young adult in the Gnadenfeld congregation in South Russia where the Mennonite Brethren /separatist movement began. Shortly thereafter, he was trained in the German pietist Barmen Mission School (1863-67), and famously travelled to Sumatra (Indonesia) where he started a mission outpost and school. The Mennonite Brethren too would later connect the global mission imperative with the impending return of Christ as did Dirk...