Skip to main content

Peter Bräul: Teenage Soldier in Budapest, 1945

My mother’s brother Peter Bräul was seventeen years-old on the 1,100-kilometre refugee trek out of Ukraine, 1943-44.

After two months in German-annexed Poland (Warthegau) and as a newly naturalized German citizen, Peter now eighteen eighteen-years-old, volunteered as a Black Sea ethnic German for the Waffen-SS.

Peter Dueck of Margenau, Molotschna was the same age as Peter Bräul and recalled this “remarkable incident” at boot camp in Warthegau.

“A German officer questioned the young recruits: ‘And who of you would not serve the Third Reich voluntarily?’ I think it was a shock for all of us. Out of 500 only 3 men lifted their hand. They were asked to come to the front. Officer: ‘And what reason do you have not to serve the Third Reich voluntarily? Their answer was: ‘We as Mennonites, we believe in nonresistance.’ Officer: ‘We have no use for such people. We all defend our Reich.’ They were led out to the back door and to this day I would still like to know what was their verdict.” (Note 1)

Their military preparations in the nearby city of Exin (Kcynia) included worldview training. The officer “tried to implant hatred of Jews in us. Most of would have preferred to sleep during the lecture. But doing 200 or 250 knee bends, holding the rifle in front at arm’s length, made us hate him more than the Jews,” as Peter Dueck recalled years later (note 2). After completion of military training mid-summer 1944 (note 3), the young men were deemed battle-ready and sent by train to join the 3rd Panzer Grenadier Regiment 19/ 9th Division. Shortly thereafter this tank division was given orders to put down the “Warsaw Uprising” in Fall 1944 and to push back the advancing Soviet Red Army. Within a few months the division was redeployed to assist German units in Hungary. Eduard Reimer recalled the arrival of some very young Molotschna boys to this division:

“Our casualties had been heavy and we were sent replacements. Among them were four boys from our Molotschna villages. They were not even eighteen years old and very unconcerned, certainly not realizing the mortal danger they were in. I was twenty-two years old but in comparison to them felt like a grandfather.” (Note 4)

When Budapest fell, Peter Bräul’s unit was pushed back to Hitler’s hometown of Linz, Austria. Here too the unit was soon boxed in and overpowered by combined Soviet and American forces. Three weeks later on May 9 German forces at Linz surrendered to the American 41st Tank Battalion, and survivors were handed over to the Soviets. Peter Dueck was wounded in the waning weeks days of the war.

Peter Bräul was missing in action. Over the next twelve years my grandmother, with the help of my mother, wrote many letters to the German Red Cross hoping to locate Peter.

They were not alone in their search; some 2 million German soldiers vanished without a trace, and families hoped against hope that the Red Cross would send information about their location and fate.

Thirteen years later (1958), the papers in Peter’s knapsack were identified and sent to my grandmother in Canada by the Austrian Red Cross. His identification papers have two bullet holes.

The Red Cross could confirm that on April 17 Peter was heavily wounded in battle and brought to a military hospital (Reserve Lazarett) in Linz where he died, age 19, after less than one year in uniform (note 5). The day before German troops in Berlin had surrendered unconditionally.

In Peter's backpack was an address book that included the addresses of other Mennonite Waffen-SS soldiers (Jakob Dorksen, Peter Friesen and Heinrich Peters, and his brothers Heinrich and Franz), a few cousins, and a number of girls whom he writing.

Barely given the time to grow up, and tragically with no experience of any period of life that could be called normalunder Stalin, his father was taken from the home and shot when Peter was eleven—Peter became entangled in a senseless offering to the gods of war and nationalism.

            ---Arnold Neufeldt-Fast 

---Notes---

Note 1: Robert Martens, “The Journeys of Peter Dueck,” Roots and Branches 26, no. 1 (February 2020), 14f., https://www.mhsbc.com/news/pdf/RB26-1_2020_Feb.pdf.

Note 2: Martens, “Journeys of Peter Dueck,” 15.

Note 3: The details of training are based on an account by Albert Enns, who was also conscripted in the same period of 1944; in Dorothy Siebert, Whatever it takes, 2nd ed. (Winnipeg, MB: Kindred, 2004), 4-6.

Note 4: Eduard Allert [pseud., Abram Reimer], “The Lost Generation,” in The Lost Generation and other Stories, edited by Gerhard Lohrenz (Steinbach, MB: Self-published, 1982), 75.

Note 5: This is confirmed by a letter to the author from the Berlin office of the Deutsche Dienststelle für die Benachrichtigung der nächsten Angehörigen von Gefallenen der ehemaligen deutschen Wehrmacht, regarding an inquiry about Peter Bräul, dated December 21, 2007.

---

To cite this page: Arnold Neufeldt-Fast, “Peter Bräul: Teenage Soldier in Budapest,” History of the Russian Mennonites (blog), May 13, 2023, https://russianmennonites.blogspot.com/2023/05/peter-braul-teenage-soldier-in-budapest.html.

Comments

Popular posts from this blog

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 ...

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...

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...

Catherine the Great’s 1763 Manifesto

“We must swarm our vast wastelands with people. I do not think that in order to achieve this it would be useful to compel our non-Christians to accept our faith--polygamy for example, is even more useful for the multiplication of the population. … "Russia does not have enough inhabitants, …but still possesses a large expanse of land, which is neither inhabited nor cultivated. … The fields that could nourish the whole nation, barely feeds one family..." – Catherine II (Note 1 ) “We perceive, among other things, that a considerable number of regions are still uncultivated which could easily and advantageously be made available for productive use of population and settlement. Most of the lands hold hidden in their depth an inexhaustible wealth of all kinds of precious ores and metals, and because they are well provided with forests, rivers and lakes, and located close to the sea for purpose of trade, they are also most convenient for the development and growth of many kinds ...

"Motherhood of the People": Halbstadt Midwife Helene Berg and the SS

Recently Benjamin Goossen posted an important piece on the “well-known” Halbstadt midwife Helene Berg. Reichsführer SS Heinrich Himmler had taken a special interest in “old Mrs. Berg” and had publicly recognized her for helping birth some 8,000 Volksdeutsche (ethnic German) babies ( note 1 ). Goossen and I have shared archival materials in the past years. Below I would like to continue the exploration of Taunte Bojsche (or "Aunt Berg") and the surprisingly broad interest in her by Nazi officials as icon. I begin with a family story as a window onto the times. Some 35,000 Mennonites were evacuated out of German-occupied Ukraine in Fall 1943. After a grueling trek west the survivors landed in German-annexed Wartheland (previously Poland) where they were naturalized as German citizens. My grandmother Helene Bräul had eight children, and Helene Berg may very well have been her midwife for one or more of them. Like many Mennonite mothers in Wartheland, my grandmother was ...

Last Days of Mennonite Life on the Molotschna, September 1943

The Molotschna Mennonite Colony was established in 1803; 140 years later its villages were evacuated by retreating German armies. A map of the larger German operation of 1943 and the various "Trecks" is attached. The tens of thousands of evacuees included some 35,000 Mennonites. Nazi Germany had utterly failed Ukrainians, but continued to have plans for their "ethnic Germans" in the east. On Sept. 8, 1943 , the Red Army successfully took Donetsk (Stalino), 230 km east of Molotschna. The next day, S.S. administrators gave orders that every Molotschna family should load one wagon with their possessions and prepare for an orderly evacuation. Hitler was intent on holding Crimea, and sought to set up a defensive line from Zaporizhzhia to Melitopol and south to the Sea of Azov. Evacuation plans east of this line were in place since late June—initially to be resettled “somewhere” west of the Dnieper; on Aug. 17 first steps were taken to move 8,000 hospital beds west o...

The Shift from Dutch to German, 1700s

Already in 1671, Mennonite Flemish Elder Georg Hansen in Danzig published his German-language catechism ( Glaubens-Bericht für die Jugend ) as preparation for youth seeking baptism. Though educational competencies varied, Hansen’s Glaubens-Bericht assumed that youth preparing for baptism had a stronger ability to read complex German than Dutch ( note 1 ). Popular Mennonite preacher Jacob Denner (1659–1746), originally from the Hamburg-Altona Mennonite Church, lived in Danzig for four years in the early 1700s. A first volume of his Dutch sermons was published in 1706 in Danzig and Amsterdam, and then in 1730 and 1751 he published two German collections. Untrained preachers would often read Denner’s sermons: “Those who preached German—which all Prussian preachers around 1750 did, with the exception of the Danzig preachers—had no sermons books from their co-religionists other than this one by Jacob Denner” ( note 2 ). In Danzig and the Vistula Delta region there were some differences...

Polish-Prussia? Royal Prussia? West Prussia? Polish-Lithuanian Commonwealth? Notes for Clarification

The historical jurisdictions, names and political powers under which Mennonites lived since their arrival in lands that are today Poland are difficult to keep straight. However they are important for telling the story right. This post simply provides some notes for orientation with reference to the late sixteenth-century map below. Polish- or Royal Prussia comes into being with the defeat of Teutonic Knights by the Polish Crown in 1466. See the pink-shaded area of the map below. Ducal Prussia is a fiefdom of the Kingdom of Poland after 1525 (see stiped on map). In 1618, this duchy (voivodeship) is inherited by Hohenzollerns of Brandenburg, who separated it from the Polish-Lithuanian Commonwealth in 1657. After 1701, the Elector of Brandenburg is the “King of Prussia” when in that territory. With the First Partition of Poland in 1772, it becomes East Prussia . By 1569 Polish- or Royal Prussia was fully integrated into Kingdom of Poland and part of the larger Polish-Lithuanian...

Plague and Pestilence in Danzig, 1709

Russian and Prussian Mennonites trace at least 200 years of their story through Danzig and Royal Prussia, where episodes of plague and pestilence were not unfamiliar ( note 1 ). Mennonites arrived primarily from the Low Countries and in large numbers in the middle of the 16th century—approximately 750 families or 3,000 refugees and settlers between 1527 and 1578 to Danzig and Royal Prussia ( note 2 ). At this time Danzig was undergoing tremendous demographic, cultural and economic transformation, almost tripling in population in less than 100 years. With 80% of Poland’s foreign trade handled through this port city ( note 3 ), Danzig saw the arrival of new people from across Europe, many looking to find work in the crammed and bustling city ( note 4 ). Maria Bogucka’s research on Danzig in this era brings the streets of the maritime city to life: “Sanitation facilities were inadequate … The level of personal hygiene was low. Most people lived close together: five or six to a room, sle...

Mennonite Literacy in Polish-Prussia

At a Mennonite wedding in Deutsch Kazun in 1833 (pic), neither groom nor bride nor the witnesses could sign the wedding register. A Görtz, a Janzen, a Schröder—born a Görtzen – illiterate. “This act was read to the married couple and witnesses, but not signed because they were unable to write.” Similarly, with the certification of a Mennonite death in Culm (Chelmo), West Prussia, 1813-14: “This document was read and it was signed by us because the witnesses were illiterate.” Spouse and children were unable to read or write. Names like Gerz, Plenert, Kliewer, Kasper, Buller and others. 14 families of the 25 Mennonite deaths registered --or 56%--could not sign the paperwork ( note 1 ; pic ). This appears to be an anomaly. We know some pioneers to Russia were well educated. The letters of the land-scout to Russia, Johann Bartsch to his wife back home (1786-87) are eloquent, beautifully written and indicate a high level of literacy ( note 2 ). Even Klaas Reimer (b. 1770), the founder t...