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

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, ...

Flooding as a weapon of war, 1657

If a picture is worth a thousand words, then these maps speak volumes. In February 1657, the Swedish King Carolus Gustavus ordered an intentional breach of the embankments along the Vistula River to completely flood the villages of the Danzig Werder. See the vivid punctures and water flow in 1657 map below; compare with the 1730 maps with rebuilt villages and farms ( note 1 ). In Polish memory this war is appropriately remembered as "The Deluge". Villages in the Danzig Werder (delta) from which Mennonites immigrated to Russia include: Quadendorf, Reichenberg, Krampitz, Neunhuben, Hochzeit, Scharfenberg, Wotzlaff, Landau, Schönau, Nassenhuben, Mönchengrebin, and Nobel ( note 2 ). In the war the suburbs outside the gates of Danzig suffered most; Mennonites lived here in large numbers, e.g., in Alt Schottland and Stoltzenberg. First, these villages were completely razed by the City of Danzig to keep the invading Swedes from using the villages to their advantage in battle. ...

Formidable Fräulein Marga Bräul (1919–2011)

Fräulein Bräul left an indelible mark on two generations of high school students in the Mennonite Colony of Fernheim, Paraguay. Former students and acquaintances recall that Marga Bräul demanded the highest effort and achievements of her students, colleagues and of herself—the kind of teacher you either love or hate but will never forget! In March 1947, Marga was offered a position at the Fernheim Secondary School ( Zentralschule ). A recent refugee to Paraguay from war-torn Europe, she taught mathematics, physics, and chemistry. In 1952, she was the only female faculty member ( note 1 ). Marga wedded a strong commitment to academics with a passion for quality arts and crafts. She provided extensive extra-curricular instruction to students in handiwork and was especially renowned for her artwork—which included painting and woodworking— end of year art exhibits with students, theatre sets, and festival decorations. Marga’s pedagogical philosophy was holistic; she told Mennonite ed...

“The way is finally open”—Russian Mennonite Immigration, 1922-23

In a highly secretive meeting in Ohrloff, Molotschna on February 7, 1922, leaders took a decision to work to remove the entire Mennonite population of some 100,000 people out of the USSR—if at all possible ( note 1 ). B.B. Janz (Ohrloff) and Bishop David Toews (Rosthern, SK) are remembered as the immigration leaders who made it possible to bring some 20,000 Mennonites from the Soviet Union to Canada in the 1920s ( note 2 ). But behind those final numbers were multiple problems. In August 1922, an appeal was made by leaders to churches in Canada and the USA: “The way is finally open, for at least 3,000 persons who have received permission to leave Russia … Two ships of the Canadian Pacific Railway are ready to sail from England to Odessa as soon as the cholera quarantine is lifted. These Russian [Mennonite] refugees are practically without clothing … .” ( Note 3 ) Notably at this point B. B. Janz was also writing Toews, saying that he was utterly exhausted and was preparing to ...

Mennonite “Displaced Persons” and MCC’s “Jewish Argument”

At the conclusion of the war Mennonite Central Committee (MCC) was fully aware that “their” 13,000-plus Russian Mennonite refugees in Germany did not qualify as displaced persons and for support from the International Refugee Organization. They were refused IRO “care and maintenance” as Soviet citizens, i.e., they were free to return home. MCC sought to convince the IRO that the Mennonite refugees were not “Soviet Germans” and--if they had became German citizens in Warthegau (also a disqualifier), it was done under duress ( note 1 ). Astonishingly MCC’s Europe Director Peter J. Dyck—later seen as the Moses of the Mennonites—proposed to top military personnel at US military headquarters in Frankfurt, Germany (USFET) in July 1946, that Mennonites be granted the same status as Jews as a persecuted people. “By a recent decree all Jews, regardless of their nationality, are automatically given the status of 'D.P.' [displaced person] on the grounds that they are victims of persecu...

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 ...

On Becoming the Quiet in the Land

They are fair questions: “What happened to the firebrands of the Reformation? How did the movement become so withdrawn--even "dour and unexciting,” according to one historian? Mennonites originally referred to themselves as the “quiet in the land” in contrast to the militant--definitely more exciting--militant revolutionaries of Münster ( note 1 ), and identification with Psalm 35:19f.: “Let not my enemies gloat over me … For they do not speak peace, but they devise deceitful schemes against those who live quietly in the land.” How did Mennonites become the “quiet in the land” in Royal Prussia? Minority non-citizen groups in Poland like Jews, Scots, Huguenots or the much smaller body of Mennonites did not enjoy full political or economic rights as citizens. Ecclesial and civil laws left linguistic or religious minorities vulnerable to extortion. Such groups sought to negotiate a Privilegium or charter with the king, which set out a legal basis for some protections of life an...

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 ...

Immigration to Canada, 1923: Background

In April 1921 Mennonites in the Caucasus and Don Region officially petitioned Moscow for permissions to emigrate—which Lenin had “flatly refused.” Their rationale was more than economic. “The disruption of economic conditions leads to impoverishment, which again goes hand in hand with the degradation of morals and has an alarming impact on our youth, who are also constantly exposed to the pressure of brutal and ruthless agitation on the part of those in power. … This decay of our spiritual and economic goods will only become greater and more ruinous.” ( Note 1 ) Later that year and some months before the large-scale feeding operations could begin in the Soviet Union, American Mennonite Relief (AMR) commissioner A.J. Miller petitioned the Soviet Embassy in London for exit permissions for 20,000 Mennonites ( note 1b) . He was unsuccessful. Nonetheless in a highly secretive meeting in Ohrloff, Molotschna on February 7, 1922, key Mennonite leaders took a decision to work toward the re...

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...