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

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...

Mennonite Medical Orderlies in World War I

Russia declared war on Germany on July 20, 1914. Mennonite ministers and civic leaders met on July 22, and called for the extension of their community’s alternative service agreement beyond forestry service: to form complete medical units to gather the wounded from the front and to transport them by hospital trains to interior hospitals; to establish special hospital facilities for the wounded in the colonies; to fundraise large sums for the Red Cross; and to grant financial aid to families of soldiers ( note 1 ). Mennonites knew that they would have to prove their patriotism in positive and tangible ways in order to retain property rights and privileges. Abraham Kröker, editor of the Friedensstimme , wrote just before the start of the war: “Do we not owe it our government and Russian neighbours to show that if a war … broke out, we would be ready to serve the interests of the Fatherland [Russia], and to help the needy?” D. H. Epp, editor of Der Botschafter , wrote: “We need to show ...

Flooding and Mennonites: A Common Thread

In November 2021 many Mennonites in the Fraser Valley of British Columbia were impacted by disastrous flooding. The mayor of Abbotsford—the worst-hit city—as well as the local Member of Parliament were Mennonites. Many Mennonites across Canada had family members who are directly impacted.  Flood stories have been an important thread in the Prussian-Russian Mennonite story. How have Mennonites responded? Mutual aid stands out. For Menno Simons, it was “the only sign whereby a true Christian may be known” ( note 1 ).  In 1562, “Dutch people of the Mennonite religion” were specifically invited by the Polish banking house Loysen to settle on the “Tiegenhoff part of the Vistula Delta” to rebuild dikes partially destroyed by huge floods (1540 and 1543) and wars, and to drain low-lying lagoons and swamps over large blocks of land ( note 2 ). The Tiege River—a branch of the Vistula—was at or below sea level.  Dams and ditches along the Nogat and Vistula rivers had been construct...

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 ...

“First Arrival of German Troops in Halbstadt” (Volksfreund, April 20, 1918)

“ April 19, 1918 will always remain significant in the history of the Molotschna German Colony. That which until recently could hardly be imagined has occurred: the German military has arrived to free us from the despotism, rape and pillaging of barbarous people and to reestablish the order and security of life and property--something desperately necessary for our land. For this we give thanks above all to the One in whose hands the peoples and nations and also individuals rest. ...” ( Note 1 ) Mennonites greeted their “guests and liberators” with festivities that included baked goods (Zwieback), meats and even the German anthem “ Deutschland, Deutschland über alles "—all before the watchful eyes of their Russian /Ukrainian neighbours. The troops arrived by train; and to the shock of most present, three bound prisoners—all well-known bandits and terrorists—“were brought out of one of the railway cars without any prior notice, lined up and shot right in front of us” as an exampl...

Invitation to the Russian Consulate, Danzig, January 19, 1788

B elow is one of the most important original Mennonite artifacts I have seen. It concerns January 19. The two land scouts Jacob Höppner and Johann Bartsch had returned to Danzig from Russia on November 10, 1787 with the Russian Immigration Agent, Georg von Trappe. Soon thereafter, Trappe had copies of the royal decree and agreement (Gnadenbrief) printed for distribution in the Flemish and Frisian Mennonite congregations in Danzig and other locations, dated December 29, 1787 ( see pic ; note 1 ). After the flyer was handed out to congregants in Danzig after worship on January 13, 1788, city councilors made the most bitter accusations against church elders for allowing Trappe and the Russian Consulate to do this; something similar had happened before ( note 2 ). In the flyer Trappe boasted that land scouts Höppner and Bartsch met not only with Gregory Potemkin, Catherine the Great’s vice-regent and administrator of New Russia, but also with “the Most Gracious Russian Monarch” herse...

Mennonites lay down their arms, Good Friday 1919. Pray for forgiveness

In the Mennonite tradition, there is no communion without first making peace with your brother or sister. The diary of Jacob P. Janzen of Rudnerweide, Molotschna—a single adult, brother to a lay minister—gives regular examples: “Easter Sunday, April 10, 1911: We were also admonished to take part in communion; not many had attended [it] on Good Friday. With some it is because of small quarrels within the family or with neighbours, but others have felt deep hate for a long time and have stayed away for more than 20 years!” ( Note 1 ) Frequently Janzen also wrote down brief evaluations of the worship service, like on Good Friday 1911: “Today we had communion in the morning and also church services in the afternoon. Rev. [S.] preached the sermon. He had written everything down and looked now and then at his papers, but in between he often got stuck and then he would keep coughing until he found his place in his papers. It was very disturbing and I became quite annoyed.” These Good ...

Mennonite Christmases in the Diary of Jacob P. Janzen, 1911-1914

The following accounts of Mennonite Christmases before the Revolution are from the unpublished diary of Jacob P. Janzen ( note 1 ). His entries are “real,” in the sense that they include all the complexities and messiness of life, with interesting detail. These accounts are from a single man in his thirties (b. 1880) in Rudnerweide, Molotschna. His entries show him as a sensitive, humble, and curious man, who was certainly well-informed about life in the community.          --Arnold Neufeldt-Fast -- Christmas 1911 (Janzen was working at "Bethania Mental Hospital" on the Dnjeper River near Einlage, note 2 ) “Some of the staff went to [director Peter] Schellenbergs to practice Christmas songs. I did not go. Aganetha Woelk [patient] had broken several window panes; I had to replace them and it got quite late. But while working in the female patients’ quarters I had a chance to see how they made beautiful, but inexpensive ornaments for the Christmas tree. Nur...

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 ...