Skip to main content

Typhus Reports and Gratitude to the Führer: Black Sea German Resettler Camps, 1944

When thousands of Mennonites were evacuated from Molotschna to German-annexed Poland in 1944, they travelled the final leg by train to Litzmannstadt (Łódź), where they entered the Reich. After delousing and an initial screening, they took the train again to the districts in which they would be settled. Upon arrival the paramilitary SA helped them unload the wagons. Resettlers typically received bread and butter, coffee and a soup, and basic health care from the German Red Cross. Schools, firehalls or warehouses were used for refugees until the quarantine period expired. Their luggage was normally locked up for 21 days for delousing.

On Heinrich Himmler’s direct orders, the resettler camps were given the status of “convalescent camps,” which entitled resettlers to twenty percent more rations than average Germans (note 1)—and much more than Poles. In the camps the adults and youth were also fed a steady stream of political and racial lectures to fill their time, and provided with nationalistic newspapers and journals.

In the safety and leisure of the camps, the children processed their grief and trauma in their own way. My six-year-old mother remembers playing together with other girls outside one afternoon; each girl buried her doll in the dirt and together they enacted a funeral with much pretend-crying—just as they had witnessed earlier on the train trip.

The “Black Sea Germans,” as they were called, arrived in “fairly good health and with relatively good teeth,” according to medical reports. However lice, rickets and scabies, tuberculosis and trachoma were not uncommon. Rickets was very common among the youngest children because of the three-month trek, and almost all were undernourished and underdeveloped. Forty percent of the resettler hospitalizations were children with stubborn, feverish bronchitis (note 2). Typically, the resettlers could bathe once a week; tea and coffee were always available so that they would not drink the water.

Children aged two to fourteen were immunized with typhus-paratyphus-cholera vaccine (note 3). In some cases, vaccines for spotted-fever typhus, scarlet fever and diphtheria were also administered, especially where there was risk of epidemic (note 4).

Provisional hospital rooms were set up in each camp to isolate the sick under the personal care of local doctors, with multiple visits per week. Pharmaceuticals were available; very ill children were brought to city hospitals.

In a previous post I noted that Käthe Heinrichs age 15 from Franztal, Molotschna, was ill with typhus fever upon arriving in Warthegau in March 1944. German medical officials immediately hospitalized her. Family members feared she would die (note 5).

Between January 1 and May 25, 1944, the Warthegau accepted some 140,000 Russian Germans, with some 200 cases of Fleckfieber (note 6). "Spotted fever" was a highly infectious and potentially deadly form of typhus transmitted by lice, especially in places where large numbers of people lived in poor hygienic conditions.

A surviving medical file shows that almost ten percent of the Fleckfieber cases were among Mennonites connected with the village of Franztal (Molotschna).

One of the “Black Sea German nurses” reported that on the Ukrainian border, this group of Franztalers was billeted in a village “where typhus was prevalent. When they were to be transported to Germany, their wish to transport the sick separately could not be granted. The healthy and the sick were loaded together in one transport train.”

“In Lemberg and Litzmannstadt, patients with typhus were unloaded," and the rest went on to Pakosch/Hohensalza, Warthegau, Camp I. “The group arrived in a considerably lice-infested condition. Under these circumstances, the occurrence of typhus was inevitable.”

The files show the high priority German officials put in public health for the ethnic German resettlers. Horrible but true—the care was racially based. Wards for Poles were cleared and cleaned to care for the ethnic German resettlers (note 7).

The following reports are on the Franztal cases (note 8):

March 23, 1944 Report, Hohensalza

  • Maria Brauer, age 37 (Franztal; EWZ/GRanDMA #406409, born Dec. 30, 1907)
  • Elisa Becker, age 43 (Franzthal; EWZ/GRanDMA #173788, born Sudermann June 30, 1901)
  • Heinrich Dück, age 7 (Franztal; GRanDMA #318993; mother below)
  • Agathe Klassen, age 64 (no information on maiden name/ place of birth)
  • Lena Dück, age 14 (Franztal; GRanDMA #339928, born Sept. 15, 1929; mother below)

"Arrived ill on March 11, 1944. All were admitted to hospital in Strelno. Strict camp lockdown, delousing of the entire transport (200 persons plus luggage) at the Hohensalza army delousing facility and transfer to a second camp in Pakosch. Disinfection of the 1st reception camp."

March 25, 1944 Report Litzmannstadt

  • Lena Dück, age 34 (Lived in Franztal; “Brauer” EWZ/GRanDMA #406408)

"Became ill on March 3; Volksdeutsche Mittelstelle (VoMi; Ethnic German Liaison Office) was notified in Litzmannstadt but further precautions could not be arranged."

March 30 Report (Mogilno)

  • Elisa [Luise] Becker, age 20 (Franztal; EWZ/ GRanDMA #1414187, born Oct. 4, 1923)

"Became sick during transport in Pakosch. On March 11 immediately transferred to district hospital in Strelno. Died short time later."

April 7, 1944, Report

  • Nikolai Pauls, age 14 (Franztal; EWZ/GRanDMA #1006253, born Aug. 3, 1929)
  • Peter Janzen, age 18 (Franztal; EWZ/ GRanDMA #1074285, born June 24, 1926)
  • Anna Pauls, age 7 (Franztal; EWZ)
  • Heinrich Harms, age 6 (Franztal; EWZ, GRanDMA #1231195, born Oct. 3, 1937)
  • Tina Ediger, age 14 (Franztal; EWZ, GRanDMA #1074904, born Sept. 19, 1929)
  • Tina Pauls, age 15 Franztal; EWZ, born Sept. 16, 1928 [likely GRanDMA #1006235])
  • Jacob Pauls, age 2½ (Franztal; EWZ, born Feb. 5, 1941)
  • Johann Harms, age 15 (Franztal; EWZ /GRanDMA #1231196, Oct. 5, 1930)

April 8, 1944 Report, Hohensalza, Regarding 8 further Fleckfieber cases in the Pakosch Camp, Mogilne District.

  • Contact infection from previously reported cases;
  • Lockdown of camp in place until further notice;
  • On-going inspections revealed no more lice infestations, so no further delousing was carried out;
  • Allegedly persons suspected of having typhus had already been unloaded from this transport in Litzmannstadt, without any measures being taken regarding the further transport.
  • Security guards were provided by the district commissar. A second general delousing took place on March 20, 1944; ongoing delousing is established at the site.
  • Sick are segregated in the Strelno Hospital; all suspected cases are admitted to a separate infirmary in Pakosch under the supervision of a German Red Cross nurse and constant care by the camp doctor.
  • 9 to 16 cases of the illness at the site since mid-March

April 18, 1944 Report, Hohensalza.

  • "10 more cases of typhus among Black Sea Germans, 2 of whom have died. ... The last suspected case was transferred 11 days ago from the camp to the infirmary for typhus patients established locally. There are still 8 cases in the infirmary, which … are probably mild cases of typhus."
  • One older woman, between 70 and 80 years old, is not expected to survive. ... The confirmed positive cases are isolated in the district hospital in Strelno.
  • Camp I is occupied by 210 persons; at present no sick or suspected sick persons in the camp. Remains under lockdown.
  • The residents are given opportunity to wash their clothes on a regular basis and to bathe once a week.
  • The disinfectors inspect the camp every 2nd day for lice … spot checks are made for lice infestation. Clothing lice were not found, not even in furs. No head lice were found either, only dead nits.

April 22, 1944 Report, Camp Pakosch

  • Liese Pauls, age 52 (Sparrau; likely EWZ/GRanDMA #34680, born March 18, 1888, Warkentin)
  • Maria Pauls, age 15 (Franztal, EWZ, born June 12, 1928; not in GRanDMA)
  • Lilli Papke, age 7 (Franztal, EWZ, born June 17, 1936)
  • David Abrams, age 17 (Franztal, EWZ / GRanDMA #1203946, born Feb 18, 1927)
  • Beuse [Boese?], Lina, age 15 (unclear)
  • Anna Janzen, age 32 (unclear)
  • Kornelius Pauls, age 18, also typhus (Franztal, EWZ /GRanDMA, #162858, born Aug. 6, 1926).
  • Tina Giesbrecht, age 17, also typhus (Franztal, EWZ / GRanDMA #1443517, born Dec. 22, 1926)

Four of the ill individuals above were admitted to an isolation room in Pakosch (location of refugee camp); five were brought to the district hospital in Strelno. They were infected by others in the group.”

After receiving exceptional medical care, they were ready to settle and become naturalized citizens of the German Reich. One younger mother in our larger family wrote an extended poem that captured the mood and ideological commitments of the resettlers, and new pride in citizenship. Here is a summary:

"[Occupation] Now they [German Mennonites] too could experience the benefit of civil rights. They who were once without protection had now come under the Führer’s care. [Evacuation/Trek] Suddenly one heard it ringing: the Führer’s voice calling us back into the Reich! He would not abandon them to the Bolshevik’s claws. The journey back was very arduous as only those involved can know. Without caskets, many children and old alike were buried on the along the way. Over six months they traveled, from homeland [motherland] to homeland [fatherland]. Exhausted and very tired this large flock arrived to its new abode. [Naturalization ceremony] By the Führer’s great flag everyone here today swears proudly to be loyal subjects—proud of the swastika banner." (Note 9)

Gertrude Bräul Penner's poetic history—freely written and without compulsion—was penned in April and early May 1944, in the same months as the EWZ Central Immigration Office (Einwandererzentralstelle) was naturalizing the Mennonite resettlers.

In many of these EWZ files resettler Mennonite women signed with "Heil Hitler!"--perhaps strategically, perhaps as a formality, but perhaps with the enthusiasm of captured in Penner’s poem (note 10). The poem suggests that not a few Mennonites directed their feelings of gratitude and hope not just toward God, but also and explicitly toward the Führer and the Swastika with all it represented.

Diaries and primary source documents like these fill out the otherwise selective recollections of memoirs—the things people "want" to remember and pass on. Primary documents allow us to understand our Mennonites of this era more fully—their physical and mental health, their strengths and temptations, and their experiences and conversions. That too is legacy.

            ---Arnold Neufeldt-Fast 

---Notes---

Note 1: Valdis O. Lumans, Hitler’s Auxiliaries: The Volksdeutsche Mittelstelle and the German National Minorities of Europe, 1933–1945 (Chapel Hill, NC: University of North Carolina Press, 1993), 193.

Note 2: Unterbringung der Schwarzmeerdeutsche. Der Reichsstatthalter im Reichsgau Wartheland Posen (GK 62) / Namiestnik Rzeszy w Okręgu Kraju Warty, no. 100; see nos. 76, 109. From Narodowe Archiwum Cyfrowe (National Digital Archives Poland; NAC), 53/299/0, series 2.2, file 1978. https://www.szukajwarchiwach.gov.pl/de/jednostka/-/jednostka/1049367.

Note 3: Unterbringung 89, 97, 34.

Note 4: Unterbringung, nos. 101 and 46.

Note 5: See previous post: https://russianmennonites.blogspot.com/2023/05/warthegau-nazism-and-two-15-year-old.html.

Note 6: Unterbringung, 254.

Note 7: Transport Niemców znad Morza Czarnego na teren Kraju Warty [Transport of Germans from the Black Sea to the Wartheland], no. 136. From NAC, 53/299/0, series 2.2, file 1979, https://www.szukajwarchiwach.gov.pl/de/jednostka/-/jednostka/1049368.

Note 8: From: Meldung über Fleckfiebererkrankung in Lagern der Schwarzmeerdeutschen, 1944. Namiestnik Rzeszy w Okręgu Kraju Warty – Poznań, 53/299/0/2.2/2003. From Archiwum Państwowe w Poznaniu, https://www.szukajwarchiwach.gov.pl/en/jednostka/-/jednostka/1049392. GRanDMA numbers =Genealogical Registry and Database of Mennonite Ancestry, California Mennonite Historical Society; EWZ =Einwandererzentralstelle naturalization files).

Note 9 (and pic): Poem completed May 5, 1944 in Sassenfeld, Dietfurt, Warthegau. In "Gertrude Penner Diary" (1944), from Mennonite Library and Archives, Bethel College. https://mla.bethelks.edu/archives/sa_1_201.pdf.

Note 10: Sample Einwandererzentrale (Central Immigration Office =EWZ) files: These two examples are from: EWZ50-A056, 1282 to 1306: Sara/ Agatha Penner, https://media.chortitza.org/pdf/pschn21.pdf; and EWZ50-A0Not56-0800 to 0820: Margarethe Janzen (nee Penner), https://media.chortitza.org/pdf/pschn19.pdf. National Archives Collection Microfilm Publication A3342, Series EWZ. Washington, DC.

(Sample newspaper clips) “Der Ring eines langen Weges schließt sich. Im Reichsgau Wartheland grüßt die Schwarzmeerdeutschen die alte deutsche Heimat,” Ostdeutscher Beobachter 6, no. 74 (March 15, 1944), 3, https://www.wbc.poznan.pl/dlibra/publication/125855/edition/134991/content. Also: “Schwarzmeerdeutsche kehren heim,” Ostdeutscher Beobachter 6, no. 34 (February 4, 1944), 3, https://www.wbc.poznan.pl/dlibra/publication/125675/edition/134951/content.

For context:

Esau, Katharina Heinrichs. “So bleibt es nicht. Erinnerungen aus meiner Kindheit [bis 1945].” 2002. In author’s possession.

Friesen, Katie. Into the Unknown. Steinbach, MB: Self-published, 1986.

Neufeld, Jacob A. Path of Thorns: Soviet Mennonite Life under Communist and Nazi Rule. Edited by H. L. Dyck, translated by H. L. Dyck and S. Dyck. Toronto: University of Toronto Press, 2014.

---

To cite this post: Arnold Neufeldt-Fast, "Typhus Reports and Gratitude to the Führer: Black Sea German Resettler Camps, 1944," History of the Russian Mennonites (blog), May 25,  2023, https://russianmennonites.blogspot.com/2023/05/typhus-reports-and-gratitude-to-fuhrer.html.

Comments

Popular posts from this blog

The End of Schardau (and other Molotschna villages), 1941

My grandmother was four-years old when her parents moved from Petershagen, Molotschna to Schardau in 1908. This story is larger than that of Schardau, but tells how this village and many others in Molotschna were evacuated by Stalin days before the arrival of German troops in 1941. -ANF The bridge across the Dnieper at Chortitza was destroyed by retreating Soviet troops on August 18, 1941 and the hydroelectric dam completed near Einlage in 1932 was also dynamited by NKVD personnel—killing at least 20,000 locals downstream, and forcing the Germans to cross further south at Nikopol. For the next six-and-a-half weeks, the old Mennonite settlement area of Chortitza was continuously shelled by Soviet troops from Zaporozhje on the east side of the river ( note 1 ). The majority of Russian Germans in Crimea and Ukraine paid dearly for Germany’s Blitzkrieg and plans for racially-based population resettlements. As early as August 3, 1941, the Supreme Command of the Soviet Forces received noti...

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...

“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-Designed Mosque on the Molotschna

The “Peter J. Braun Archive" is a mammoth 78 reel microfilm collection of Russian Mennonite materials from 1803 to 1920 -- and largely still untapped by researchers ( note 1 ). In the files of Philipp Wiebe, son-in-law and heir to Johann Cornies, is a blueprint for a mosque ( pic ) as well as another file entitled “Akkerman Mosque Construction Accounts, 1850-1859” ( note 2 ). The Molotschna Mennonites were settlers on traditional Nogai lands; their Nogai neighbours were a nomadic, Muslim Tartar group. In 1825, Cornies wrote a significant anthropological report on the Nogai at the request of the Guardianship Committee, based largely on his engagements with these neighbours on Molotschna’s southern border ( note 3 ). Building upon these experiences and relationships, in 1835 Cornies founded the Nogai agricultural colony “Akkerman” outside the southern border of the Molotschna Colony. Akkerman was a projection of Cornies’ ideal Mennonite village outlined in exacting detail, with un...

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 ...

School Reports, 1890s

Mennonite memoirs typically paint a golden picture of schools in the so-called “golden era” of Mennonite life in Russia. The official “Reports on Molotschna Schools: 1895/96 and 1897/98,” however, give us a more lackluster and realistic picture ( note 1 ). What do we learn from these reports? Many schools had minor infractions—the furniture did not correspond to requirements, there were insufficient book cabinets, or the desks and benches were too old and in need of repair. The Mennonite schoolhouses in Halbstadt and Rudnerweide—once recognized as leading and exceptional—together with schools in Friedensruh, Fürstenwerder, Franzthal, and Blumstein were deemed to be “in an unsatisfactory state.” In other cases a new roof and new steps were needed, or the rooms too were too small, too dark, too cramped, or with moist walls. More seriously in some villages—Waldheim, Schönsee, Fabrikerwiese, and even Gnadenfeld, well-known for its educational past—inspectors recorded that pupils “do not ...

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 ...

1871: "Mennonite Tough Luck"

In 1868, a delegation of Prussian Mennonite elders met with Prussian Crown Prince Frederick in Berlin. The topic was universal conscription--now also for Mennonites. They were informed that “what has happened here is coming soon to Russia as well” ( note 1 ). In Berlin the secret was already out. Three years later this political cartoon appeared in a satirical Berlin newspaper. It captures the predicament of Russian Mennonites (some enticed in recent decades from Prussia), with the announcement of a new policy of compulsory, universal military service. “‘Out of the frying pan and into the fire—or: Mennonite tough luck.’ The Mennonites, who immigrated to Russia in order to avoid becoming soldiers in Prussia, are now subject to newly introduced compulsory military service.” ( Note 2 ) The man caught in between looks more like a Prussian than Russian Mennonite—but that’s beside the point. With the “Great Reforms” of the 1860s (including emancipation of serfs) the fundamentals were c...

What were Molotschna Mennonites reading in the early 1840s?

Johann Cornies expanded his Agricultural Society School library in Ohrloff to become a lending library “for the instruction and better enlightenment of every adult resident.” The library was overseen by the Agricultural Society; in 1845, patrons across the colony paid 1 ruble annually to access its growing collection of 355 volumes (see note 1 ). The great majority of the volumes were in German, but the library included Russian and some French volumes, with a large selection of handbooks and periodicals on agronomy and agriculture—even a medical handbook ( note 2 ). Philosophical texts included a German translation of George Combe’s The Constitution of Man ( note 3 ) and its controversial theory of phrenology, and the political economist Johann H. G. Justi’s Ergetzungen der vernünftigen Seele —which give example of the high level of reading and reflection amongst some colonists. The library’s teaching and reference resources included a history of science and technology with an accomp...