Skip to main content

Warthegau, Nazism and two 15-year-old Mennonites, 1944

Katharina Esau offered me a home away from home when I was a student in Germany in the 1980s. The Soviet Union released her and her family in 1972. Käthe Heinrichs—her maiden name (b. Aug. 18, 1928)—and my Uncle Walter Bräul were classmates in Gnadenfeld during Nazi occupation of Ukraine, and experienced the Gnadenfeld group “trek” as 15-year-olds together. Before she passed, she wrote her story (note 1)—and I had opportunity to interview my uncle.

Käthe and Walter both arrived in Warthegau—German annexed Poland—in March 1944 (note 2), and the Reich had a plan for their lives.


In February 1944, the Governor of Warthegau ordered the Hitler Youth (HJ) organization to “care for Black Sea German youth” (note 3). Youth were examined for the Hitler Youth, but also for suitability for elite tracks like the one-year Landjahr (farm year and service) program. The highly politicized training of the Landjahr was available for young people in Hitler Youth and its counterpart the League of German Girls, after the completion of school at age 14. Applicants had to be fit—physically, genetically (Aryan), and mentally (notes 4); both Walter and Käthe Heinrichs were steered toward the “elite” tracks.

For Volksdeutsche (ethnic German) boys, Hitler-Jugend was obligatory, and a prerequisite for any future roles in civil (Volks-) society. For Walter, HJ began with the compulsory labour service unit (Arbeitsdienst) and pre-military camp (Wehrertüchtigungslager). The latter included rifle training and trench digging (note 5). Already in Ukraine, the HJ organization enticed Mennonite boys with opportunities for sport, collegiality, shooting exercises, theoretical and practical training under the leadership of a reserve officer, at no cost with a small stipend, decent lodging and food more “plentiful than mother’s cooking pot” (note 6). The HJ camp at Posen/Warthegau stressed the importance of camaraderie and taught boys, e.g., how to fight in pairs in the trenches. Practice included entering an “enemy” trench in the darkness and throwing out whomever they encountered. Because Walter did this well and without fear, he was encouraged to sign up for the officers training track when he turned 16 in April.

Käthe Heinrichs arrived in Warthegau with typhus, but after a recovery she entered preparatory training for the Landjahr in May and then entered the Landjahr and Landdienst schooling program in August 9, 1944, together with Käthe Rempel (note 7). Their Landjahr school was in Scharfenort, Kreis Samter. Here they learnt “to cook, to do laundry, to iron clothing and bedding, to clean, and to do garden work." They apprenticed in the mornings at different farmsteads or estates, and then would change groups every two weeks. Fitness training was part of the program, and here she learnt to swim and dive. “As long as it was warm in the fall, we had swimming once a week in the afternoons. We also learnt to dive into the water from a diving board at a height of three meters … for this I had to go to Poznan to use the indoor pool, because it was already too cold outside” (note 7).

The regime was grooming these 15-year-olds to be elite farming families and communities for Germany’s eastern borders at war’s end. The vision called for a genetically healthy German peasant stock in fortified agricultural villages along Warthegau’s border. Accordingly, Warthegau’s emblem was the plough and sword, Mennonite resettlement in Warthegau, and perhaps later again back to Ukraine, was to help fulfill this plan. “This future, too, can only be a soldierly future. … Only a soldierly generation proud of its military will know how to preserve the heritage of the victory. When these young people will one day live as soldier-farmers (Wehrbauern) in the German East on their own land, we will no longer have to worry about our German future” (note 8). The Wehrbauer ideal—a plough in one hand and the sharpened sword in the other (note 9)—was introduced in HJ and in the Landjahr programs in Warthegau.


Already in 1939, a memorandum by the Nazi Party (NSDAP) Office of Racial Policy indicated their expectation that large numbers of ethnic Germans from Canada and “primarily Mennonites” from Paraguay, Uruguay, Argentina and Mexico would also desire to “return home” and could be settled in the newly annexed eastern German territory. Ethnic German resettlers would be given generous space as “soldier-farmers” (Wehrbauern) to freely allow their "natural mastery (Herrentum) to enfold," and Poles would be forced off their land to serve exclusively as labourers and servants of the ruling German racial class. The Party memo was optimistic that a next generation of Mennonites would gradually grow out of their narrow “confessionally-conditioned way of life and no longer be distinguishable from the larger German population” (note 10).

Hitler’s evolving vision was for an agricultural renaissance of armed German soldier-farmers on the eastern front prepared to defend the land at all times, to teach the next generation, and to keep the racial order. “The Wartheland is a living rampart in the German East, but also a farming province and province of front-line soldiers …Germany's largest agricultural province is only secure if, in addition to the plow, the sword also remains sharpened” (note 11).

Here is a curious interim report by the Landjahr national director upon her visit to a camp with girls who started April 1, 1944:

“The Black Sea German girls [Mennonites would be included in this group]seem willing to work and eager to learn. Nevertheless, the educational work turns out to be extremely difficult, as they have a completely different attitude to work than our German girls.

The camp leader reported that it was very difficult to train the girls to be companionable and eager to do their work. In Russia they are used to being assigned a certain amount of work that they either do quickly or very slowly. If they work faster, they can use the spare time for themselves. Furthermore, they only do the work that has been assigned to them and explained in detail. Any additional work that may arise ... is not done because it is not ordered. This kind of attitude toward the performance of work, which runs counter to our German attitude ..., is very difficult for the Black Sea German girls to get used to. In addition, there is a certain distrust that the girls have in principle towards the orders of Germans. They are only slowly being convinced that they are treated on an equal footing with the German girls.

Another difficulty arises from the fact that the girls are used to different foods than we eat here in Germany. Vegetables or salads are foreign to them, and they are only used to eating a limited variety of fruit.

Linguistically, they try to speak perfect German. They have a very poor command of proper spelling, and no grammatical knowledge whatsoever. Elementary arithmetic skills are also poor. However with firm, purposeful and understanding guidance, the Black Sea German girls will adapt well to our way of life. The Black Sea Germans will need a very long time to acclimatize, however." (Note 12)

As Walter and Käthe were starting their training, Reichsführer-SS Heinrich Himmler gave a speech to his officers (July 1944) noting that Germany’s goal must be to push “the German national border at least 500 km eastwards from the border of 1939. It is necessary to settle this area with Germanic sons and Germanic families, so that a planted garden of Germanic blood is created, so that we continue to be an agricultural people” (note 13).


Already during German occupation of Ukraine, the Volksdeutsche were reminded time and again that this was a righteous battle for German freedom, German blood, and German living space—so that Germans will never again be brought to their knees in hunger like after the Great War (note 14).

The Nazi German racially-based ideals were failures on all levels. In different ways Hitler’s bizarre plans cost the lives not only of millions of Jews, Poles and other peoples, but also of three of Walter’s brothers and a sister (all siblings to my mother). Young Käthe Heinrichs fell into the hands of advancing Soviet troops, and her misery took on whole new dimensions for the next two decades. 

            ---Arnold Neufeldt-Fast

---Notes---

Note 1: Katharina Heinrichs Esau (#1407884, born August 18, 1928), “So bleibt es nicht. Erinnerungen aus meiner Kindheit [bis 1945],” 2002. In author’s possession. Katharina Heinrichs (Esau) was born August 18, 1928.

Note 2: “Von der Molotschna bis zur Warthe,” Ostdeutscher Beobachter 6, no. 71 (March 12, 1944), 5, https://www.wbc.poznan.pl/dlibra/publication/125852/edition/134988/content.

Note 3: February 25, 1944, Governor for Reichgau Wartheland, Unterbringung der Schwarzmeerdeutsche. Der Reichsstatthalter im Reichsgau Wartheland Posen (GK 62) / Namiestnik Rzeszy w Okręgu Kraju Warty. From NAC, 53/299/0, series 2.2, file 1978, 140, no. 145, https://www.szukajwarchiwach.gov.pl/de/jednostka/-/jednostka/1049367.

Note 4: August 4, 1944, State Health Office Eichenbrück, Transport of Germans from the Black Sea to the Wartheland (Transport Niemców znad Morza Czarnego na teren Kraju Warty), 318, no. 327. From Narodowe Archiwum Cyfrowe (National Digital Archives Poland), 53/299/0, series 2.2, file 1979, https://szukajwarchiwach.pl/53/299/0/2.2/1979/.

Note 5: “Randbemerkungen,” Deutsche Ukraine-Zeitung (DUZ) 1, no. 100 (May 19, 1942), 2, https://libraria.ua/en/all-titles/group/875/.

Note 6: "Besuch in einem Wehr-Ertüchtigungslager unserer HJ," Litzmannstädter Zeitung 27, no. 338 (December 22, 1944), 3, https://bc.wimbp.lodz.pl/dlibra/publication/31689/edition/30230/content. The article provides a very good description of the schooling. See also articles in papers available in the Molotschna during German occupation: “Schule für künftige Soldaten: Warum Wehrertüchtigungslager,” DUZ 1, no. 255 (November 15, 1942), 8, https://libraria.ua/en/all-titles/group/875/; cf. also“300.000 lernen Schilaufen,” Ukraine Post, no. 19 (May 15, 1943), 5f., https://libraria.ua/en/all-titles/group/878/.

Note 7: Landjahr pics from Wir erleben das Landjahr. Ein Bildbericht von dem Landjahrleben, 4th ed., edited by Walter Höfft (Braunschweig: Appelhans, 1941), 85.

Note 8: “Berufssoldaten von morgen,” DUZ 2, no. 38 (February 14, 1943), 8, https://libraria.ua/en/numbers/875/32166/.

Note 9: E.g., Litzmannstädter Zeitung (March 18, 1944), 6, http://bc.wimbp.lodz.pl/dlibra/publication?id=31097&tab=3.

Note 10: E. Wetzel and G. Hecht, NSDAP Office of Racial Policy, November 25, 1939, “Denkschrift: Die Frage der Behandlung der Bevölkerung der ehemaligen polnischen Gebiete nach rassenpolitischen Gesichtspunkten,” in Rolf-Dieter Müller, Hitlers Ostkrieg und die deutsche Siedlungspolitik: die Zusammenarbeit von Wehrmacht, Wirtschaft und SS (Frankfurt am Main: Fischer, 1991), 122f; 124.

Note 11: “27 July 1941,” Hitler’s Table Talk, 1941–1944: His Private Conversations, 3rd ed., translated by N. Cameron and R. H. Stevens (New York: Enigma, 2008), 15; cf. also 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), 212; cf. also “Landwirtschaft im Ostraum,” DUZ 1, no. 253 (November 13, 1942) 4; “Heimatdank für den Soldaten,” DUZ 2, no. 256 (October 31, 1943), 8, https://libraria.ua/en/numbers/875/32144/.

Note 12: Beschulung russlanddeutscher Jugendlichen, October 21, 1944, APP 53/299/0, series 3.5, file 2650, 27f., no. 30f.

Note 13: "Rede Himmlers vor dem Offizierkorps einer Grenadierdivision auf dem Truppenübungsplatz Bitsch am 26. Juli 1944," in Müller, Hitlers Ostkrieg, 113.

Note 14: DUZ 1, no. 216 (October 1, 1942) 3; “Landwirtschaft im Ostraum,” DUZ 1, no. 253 (November 13, 1942), 4, https://libraria.ua/en/all-titles/group/875/.

---

To cite this page: Arnold Neufeldt-Fast, “Warthegau, Nazism and two 15-year-olds, 1944,” History of the Russian Mennonites (blog), May 12, 2023, https://russianmennonites.blogspot.com/2023/05/warthegau-nazism-and-two-15-year-old.html.

 


Comments

Popular posts from this blog

From USSR to Cherrywood Station: Mennonites winter in Markham-Stouffville, 1924

On September 26, 1924, 126 Russian Mennonite passengers disembarked the S. S. Melita at Quebec City ( note 1 ). They were among some 20,000 Mennonites who could immigrate to Canada from the Soviet Union in the 1920s. A number of these families received train cards to Cherrywood (Pickering) and Locust Hill (Markham) stations, where they were received by Markham area Mennonites. The Canadian Mennonite Board of Colonization (CMBC) registration forms record each family's travel dates as well as their "first place of arrival" in Canada. The attached artifacts—a few pages from the financial records booklet kept by Markham-Stouffville treasurer J. L. Grove, plus some correspondence—profile concretely the level of support of this community north-east of Toronto for co-religionists fleeing the Soviet Union. Mennonites in Ontario had been well informed of the relief needs in Russia since 1921 and plans for mass immigration ( note 2 ). In April 1924 the local Stouffville Tribune ...

More Royal News! Mennonites give gifts of “Oxen, Butter, Ducks, Hens & Cheese” to new King (1772)

What do Mennonites offer a new king? The ritual ceremonies of homage to a new European king—as we see on TV these days--are ancient. Exactly 250 years yesterday, Frederick the Great became king over Mennonites in the Vistula River Delta where most of our ancestors lived. Here is how that played out. On May 31, 1772, Heinrich Donner was elected elder of the Orlofferfelde Mennonite Church, 25 km north of Marienburg Castle in Polish-Prussia; thankfully he kept a diary ( note 1 ). Only a few months later the weak Polish-Lithuanian Commonwealth collapsed and was partitioned by powerful, land-hungry neighbours: Austria, Prussia and Catherine the Great’s empire. In the preceding decades Mennonites had lived with significant autonomy, felt secure under the Polish crown and could appeal to the king for protection . Now some 2,638 Mennonite families were under Prussian rule. Frederick II took possession of his new lands on September 13, and then invited four persons of nobility plus clergy from ...

“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 ...

Outrage in Canada: Ukrainian in Waffen-SS honoured in Parliament. Mennonite Connections

As an historic peace church, Russian Mennonite congregations in Canada never celebrated “their veterans” who had volunteered with the Waffen-SS or Wehrmacht in complex times; hundreds did however volunteer to protect and defend their corner of Ukraine from a new era of Moscow-based Bolshevism. Some later self-identified as "The Lost Generation." German Prussian Mennonites in contrast understood that heritage differently and celebrated the “Heroes' Day Memorial” service anually until 1945. After 1945 Germany appropriately renamed their remembrance day as Volkstrauertag —the People’s Day of Mourning ( note 1 ). Many descendents live in Canada. A parallel Ukrainian story made the news in Canada in September 2023. The Speaker of the House of Commons invited a 98-year-old Ukrainian-Canadian war veteran to a joint session of Parliament for the visit and address by Ukrainian President Volodymyr Zelensky on September 22.  Without good vetting by the Speaker, the guest was laud...

What is the Church to Say? Letter 1 (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 accuarte and carefully considered. ~ANF American Mennonite leaders who supported Trump will be responding to the election results in the near future. Sometimes a template or sample conference address helps to formulate one’s own text. To that end I offer the following. When Hitler came to power in 1933, Mennonites in Germany sent official greetings by telegram: “The Conference of the East and West Prussian Mennonites meeting today at Tiegenhagen in the Free City of Danzig are deeply grateful for the tremendous uprising ( Erhebung ) that God has given our people ( Volk ) through the vigor and action of [unclear], and promise our cooperation in the construction of our Fatherland, true to the Gospel motto of [our founder Menno Simons], ‘For no one can lay any foundation other than the one already laid, which is Jesus Christ.’” ( Note 1 ) Hitler responded in a letter...

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...

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 ...

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...

“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...

Mennonites, the Queen, the Anthem and Monarchy Generally

For most Canadians, Queen Elizabeth II had been omnipresent their entire lives: on our coins, bills and stamps. In school in the 1960s and early -70s, my generation sang "God Save the Queen" every other day in class, and "O Canada" on the other days. A portrait of the Queen was in every classroom. I vividly remember lining Niagara Street in St. Catharines as a school child in 1973 when the Queen came whizzing through in a black limo in the rain to get to Niagara-on-the-Lake, the first capital of Upper Canada, now full of Mennonite farms. That black limo was owned by a wealthy Mennonite fruit farmer—my relative Isbrand Boese! It is not outside the tradition for Mennonites to sing “God save the Queen/King”. On Sunday, September 20, 1937, 700 people gathered in the Coaldale Mennonite Church (Alberta), and the service concluded with the singing of national anthem ["God save the King”] ( note 1 ). Mennonites organized this celebration to give thanks and to honour ...