Skip to main content

Village Reports Commando Dr. Stumpp, 1942: List and Links

Each of the "Commando Dr. Stumpp" village reports written during German occupation of Ukraine 1942 contains a mountain of demographic data, names, dates, occupations, numbers of untimely deaths (revolution, famines, abductions), narratives of life in the 1930s, of repression and liberation, maps, and much more. The reports are critical for telling the story of Mennonites in the Soviet Union before 1942, albeit written with the dynamics of Nazi German rule at play.

Reports for some 56 (predominantly) Mennonite villages from the historic Mennonite settlement areas of Chortitza, Sagradovka, Baratow, Schlachtin, Milorodovka, and Borosenko have survived. Unfortunately no village reports from the Molotschna area (known under occupation as “Halbstadt”) have been found.

Dr. Karl Stumpp, a prolific chronicler of “Germans abroad,” became well-known to German Mennonites (Prof. Benjamin Unruh/ Dr. Walter Quiring) before the war as the director of the Research Center for Russian Germans at the “Deutsches Auslandsinstitut” (DAI) in Stuttgart.

With Germany’s occupation of Ukraine, Stump was commissioned by Alfred Rosenberg’s Reich Ministry for Occupied Lands of the East to create an official registry and historical overview of each occupied ethnic German village in Ukraine. A key ethnographic task of Stumpp’s commando was “to provide a genealogical and racial-biological assessment of the ethnic Germans in Ukraine.”

In 1942 administrators for “Special Commando Dr. Stumpp” entered Mennonite villages and, with the assistance of local ethnic German teachers and newly appointed officials, completed extensive questionnaires to document the population, history, and cultural and physical assets of each ethnic German village, including detailed registers of those who were deported, starved, and murdered in the 1930s.

The “TSDEA (State Electronic Archive of Ukraine)” links are most direct; the Bundesarchiv (German Federal Archives) copies are in batches of multiple reports—but without watermarks. The date given refers to the month the forms were drafted ("abgefaßt").


    ---Arnold Neufeldt-Fast

Source: Karl Stumpp, “Village Reports Commando Dr. Stumpp.” Prepared for the German Reichsminister for the Occupied Eastern Territories, 1942.

  • Adelsheim, Rayon Chortitza, BA R6/621, Mappe 82, April 1942 (TSDEA; Bundesarchiv, sheet 347).
  • Alexanderfeld (Sagradovka), Rayon Kronau, BA R6/621, Mappe 48, March 1942 (TSDEA; Bundesarchiv, sheet 258).
  • Alexanderkrone (Sagradovka), Rayon Kronau, BA R6/621, Mappe 44, March 1942 (TSDEA; Bundesarchiv, sheet 176).
  • Altonau (Sagradovka), Rayon Kronau, BA R6/620, Mappe 38, February 1942 (TSDEA; Bundesarchiv, sheet 313).
  • Blumenfeld, Rayon Nikopol, BA R6/622, Mappe 136, August 1942 (TSDEA; Bundesarchiv, sheet 57).
  • Blumengart, Rayon Chortitza, BA R6/622, Mappe 97, July 1942, (TSDEA; Bundesarchiv, sheet 381).
  • Blumenhof (Borosenko), Rayon Friesendorf, BA R6/702, August 1942, Mappe 160 (TSDEA; Bundesarchiv).
  • Blumenort (Sagradovka), Rayon Kronau, BA R6/621, Mappe 47, May 1942 (TSDEA; Bundesarchiv, sheet 236).
  • Burwalde, Rayon Chortitza, BA R6/622, Mappe 98, June 1942 (TSDEA; Bundesarchiv, heet 405).
  • Chortitza District (Summary for arrested, deported, in Red Army, families without head, mixed marriages, etc.) BA R6/626 (TSDEA; Bundesarchiv).  
  • Chortitza (Village), Rayon Chortitza, BA R6/621, Mappe 81, May 1942 (TSDEA; Bundesarchiv, sheet 1).
  • Deutschendorf, Rayon Kronau, BA R6/620, Mappe 28, February 1942 (TSDEA; Bundesarchiv)
  • Dnjepropetrowsk, Petrikowka, Werchnja Dnjeprowsk (Berislav, Kherson), 10 village summaries, BA R6/626 (TSDEABundesarchiv). 
  • Eigengrund (Borosenko), Rayon Friesendorf, BA R6/623, Mappe 166, July 1942 (TSDEA; Bundesarchiv).
  • Einlage, Rayon Chortitza, BA R6/621, Mappe 83, May 1942 (TSDEA; Bundesarchiv, sheet 415).
  • Felsenbach (Borosenko), Rayon Friesendorf, BA R6/623, Mappe 127, August 1942 (TSDEABundesarchiv).
  • Franzfeld, Rayon Chortitza, BA R6/621, Mappe 84, April 1942 (TSDEA; Bundesarchiv, sheet 380).
  • Friedensfeld, Rayon Nikopol, BA R6/622, Mappe 137, August 1942 (TSDEA; Bundesarchiv, sheet 211).
  • Friedensfeld (Sagradovka), Rayon Kronau, BA R6/621, Mappe 46, March 1942 (TSDEA; Bundesarchiv, sheet 228).
  • Friesendorf, Rayon Friesendorf, BA R6/623, Mappe 169, July 1942 (TSDEA; Bundesarchiv). (Previously a Jewish village, like Rotfeld)
  • Gnadenfeld (Sagradovka), Rayon Kronau, BA R6/621, Mappe 45, February 1942 (TSDEA; Bundesarchiv, sheet 193).
  • Gnadental (Baratov), Rayon Sofiejewka, BA R6/623, Mappe 182, May 1942 (TSDEA; Bundesarchiv).
  • Grünfeld, Rayon Kriwoj-Rog, Dnjepropetrowsk, BA R6/624, Mappe 199, April 1942 (TSDEA; Bundesarchiv, sheet 134)
  • Heuboden (Borosenko), Rayon Friesendorf, BA R6/623, Mappe 170, August 1942 (TSDEA; Bundesarchiv).
  • Hindenburg (Kudaschewka), Rayon Boshedarowka, BA R6/623, Mappe: 192, June 1942 (TSDEABundesarchiv).
  • Hochfeld (Borosenko), Rayon Kriwoj-Rog, BA R6/624, Mappe 200, April 1942 (TSDEA; Bundesarchiv).
  • Hochfeld, Rayon Chortitza, BA R6/622, Mappe 85, April 1942 (TSDEA; Bundesarchiv, sheet 2).
  • Kathrinowka (Borosenko), Rayon Boshedarowka, BA R6/624, Mappe 193, May 1942 (TSDEA; Bundesarchiv).
  • Kronsgarten (Chortiza), Rayon Dnjepropetrowsk, BA R6/703, Mappe 14, December 1942 (TSDEA; Bundesarchiv).
  • Kronstal, Rayon Chortitza, BA R6/622, Mappe 99, July 1942 (TSDEA; Bundesarchiv, sheet 441).
  • Kronsweide, Rayon Chortitza, BA R6/622, Mappe 86, May 1942 (TSDEA; Bundesarchiv, sheet 322).
  • Lenintal (Borosenko), Rayon Friesendorf, BA R6/623, Mappe, 1942 (TSDEA; Bundesarchiv).
  • Miloradowka (Borosenko), Rayon Boshedarovka, BA R6/706, Mappe 194, May 1942 (TSDEA; Bundesarchiv [scans start at 125 of 259]).
  • Münsterberg (Sagradovka), Rayon Kronau, BA R6/621, Mappe 50, June 1942 (TSDEA; Bundesarchiv, sheet 319).
  • Neu-Chortitza (Baratov), Rayon Sofiejewka, BA R6/623, Mappe 184, May 1942 (TSDEA; Bundesarchiv).
  • Neu-Halbstadt (Sagradovka), Rayon Kronau, BA R6/620, Mappe 35, February 1942 (TSDEA; Bundesarchiv, sheet 203).
  • Neu-Schönsee (Sagradovka) Rayon Kronau, BA R6/621, Mappe 42, March 1942 (TSDEA; Bundesarchiv, sheet 99).
  • Neuenburg, Rayon Chortitza, BA R6/622, Mappe 87, May 1942 (TSDEA; Bundesarchiv, sheet 352).
  • Neuendorf, Rayon Chortitza, BA R6/622, Mappe 88, May 1942 (TSDEABundesarchiv, sheet 89).
  • Neuhorst, Rayon Chortitza, BA R6/622, Mappe 89, May 1942 (TSDEA; Bundesarchiv, sheet 142).
  • Nieder Chortitza, Rayon Chortitza, BA R6/705, Mappe 100, May 1942, (TSDEA; Bundesarchiv).
  • Nikolaifeld, Rayon Chortitza, BA R6/705, Mappe [?], April 1942 (TSDEA;  Bundesarchiv).
  • Nikolaifeld (Sagradovka), Rayon Kronau, BA R6/620, Mappe 39, March 1942 (TSDEA; Bundesarchiv, sheet 348).
  • Nikolaital (Borosenko), Rayon Friesendorf, BA R6/702, Mappe 176, August 1942 (TSDEA; Bundesarchiv).
  • Nikopol Gebiet (District). Population overview /totals for Blumenfeld, Friedensfeld, Katharinental, Nikopol (city), Steinau. BA R6/706 (TSDEA; Bundesarchiv).
  • Orloff (Sagradovka), Rayon Kronau, BA R6/620, Mappe 45, February 1942 (TSDEA; Bundesarchiv, sheet 432).
  • Osterwick, Rayon Chortitza, BA R6/622, Mappe 107, July 1942 (TSDEA; Bundesarchiv, sheet 189).
  • Reinfeld (Sagradovka), Rayon Kronau, BA R6/620, Mappe 40, 1942 (TSDEA; Bundesarchiv, sheet 416).
  • Rosenbach, Rayon Chortitza, BA R6/705, Mappe 91, May 1942 (TSDEA; Bundesarchiv).
  • Rosenfeld (Borosenko) Rayon Friesendorf, BA R6/702, August 1942 (TSDEA; Bundesarchiv).
  • Rosengart, Rayon Chortitza, BA R6/622, Mappe 103, July 1942 (TSDEA; Bundesarchiv, sheet 467).
  • Rosenort (Sagradovka), Rayon Kronau, BA R6/620, Mappe 36, February 1942 (TSDEA; Bundesarchiv, sheet 231).
  • Rotfeld, Rayon Sofiejewka, BA R6/623, Mappe 185, July 1942 (TSDEA; Bundesarchiv) (Like Friesendorf, previously Jewish).
  • Schönau (Sagradovka), Rayon Kronau, BA R6/620, Mappe 37, March 1942 (TSDEA; Bundesarchiv, sheet 264).
  • Schöndorf (Borosenko), Rayon Friesendorf, BA R6/702, Mappe 180, August 1942 (TSDEA; Bundesarchiv).
  • Schöneberg, Rayon Chortitza, BA R6/622, Mappe 102, July 1942 (TSDEABundesarchiv, sheet 31).
  • Schönhorst, Rayon Chortitza, BA R6/622, Mappe 92, May 1942 (TSDEABundesarchiv, sheet 159).
  • Steinau, Rayon Nikopol, BA R6/622, Mappe 138, August 1942 (TSDEABundesarchiv, sheet 259). (See also Nikopol above).
  • Steinfeld (Borosenko), Rayon Kriwoj-Rog, BA R6/624, Mappe 207, April 1942 (TSDEABundesarchiv).
  • Steinfeld (Sagradovka), Rayon Kronau, BA R6/621, Mappe 43, March 1942 (TSDEABundesarchiv, sheet 124).
  • Tiege (Sagradovka), Rayon Kronau, BA R6/621, Mappe 49, 1942 (TSDEABundesarchiv, sheet 287).

---

To cite this page: Arnold Neufeldt-Fast, “Village Reports Commando Dr. Stumpp, 1942: List and Links,” History of the Russian Mennonites (blog), August 7, 2023, https://russianmennonites.blogspot.com/2023/08/village-reports-commando-dr-stumpp-1942.html.

Comments

Popular posts from this blog

Russian and Prussian Mennonite Participants in “Racial-Science,” 1930

I n December 1929, some 3,885 Soviet Mennonites plus 1,260 Lutherans, 468 Catholics, 51 Baptists and seven Adventists were assisted by Germany to flee the Soviet Union. They entered German transit camps before resettlement in Canada, Brazil and Paraguay ( note 1 ) In the camps Russian Mennonites participated in a racial-biological study to measure their hereditary characteristics and “racial” composition and “blood purity” in comparison to Danzig-West Prussian, genetic cousins. In Germany in the last century, anthropological and medical research was horribly misused for the pseudo-scientific work referred to as “racial studies” (Rassenkunde). The discipline pre-dated Nazi Germany to describe apparent human differences and ultimately “to justify political, social and cultural inequality” ( note 2 ). But by 1935 a program of “racial hygiene” and eugenics was implemented with an “understanding that purity of the German Blood is the essential condition for the continued existence of the

“Operation Chortitza” – Resettler Camps in Danzig-West Prussia, 1943-44 (Part I)

In October 1943, some 3,900 Mennonite resettlers from “Operation Chortitza” entered the Gau of Danzig-West Prussia. They were transported by train via Litzmannstadt and brought to temporary camps in Neustadt (Danzig), Preußisch Stargard (Konradstein), Konitz, Kulm on the Vistula, Thorn and some smaller localities ( note 1 ). The Gau received over 11,000 resettlers from the German-occupied east zones in 1943. Before October some 3,000 were transferred from these temporary camps for permanent resettlement in order to make room for "Operation Chortitza" ( note 2 ). By January 1, 1944 there were 5,473 resettlers in the Danzig-West Prussian camps (majority Mennonite); one month later that number had almost doubled ( note 3 ). "Operation Chortitza" as it was dubbed was part of a much larger movement “welcoming” hundreds of thousands of ethnic Germans “back home” after generations in the east. Hitler’s larger plan was to reorganize peoples in Europe by race, to separate

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,

"Anti-Menno" Communist: David J. Penner (1904-1993)

The most outspoken early “Mennonite communist”—or better, “Anti-Menno” communist—was David Johann Penner, b. 1904. Penner was the son of a Chortitza teacher and had grown up Mennonite Brethren in Millerovo, with five religious services per week ( note 1 )! In 1930 with Stalin firmly in power, Penner pseudonymously penned the booklet entitled Anti-Menno ( note 2 ). While his attack was bitter, his criticisms offer a well-informed, plausible window on Mennonite life—albeit biased and with no intention for reform. He is a ethnic Mennonite writing to other Mennonites. Penner offers multiple examples of how the Mennonite clergy in particular—but also deacons, choir conductors, Sunday School teachers, leaders of youth or women’s circles—aligned themselves with the exploitative interests of industry and wealth. Extreme prosperity for Mennonite industrialists and large landowners was achieved with low wages and the poverty of their Russian /Ukrainian workers, according to Penner. Though t

High Crimes and Misdemeanors: Mennonite Murders, Infanticide, Rapes and more

To outsiders, the Mennonite reality in South Russia appeared almost utopian—with their “mild and peaceful ethos.” While it is easy to find examples of all the "holy virtues" of the Mennonite community, only when we are honest about both good deeds and misdemeanors does the Russian Mennonite tradition have something authentic to offer—or not. Rudnerweide was one of a few Molotschna villages with a Mennonite brewery and tavern , which in turn brought with it life-style lapses that would burden the local elder. For example, on January 21, 1835, the Rudnerweide Village Office reported that Johann Cornies’s sheep farm manager Heinrich Reimer, as well as Peter Friesen and an employed Russian shepherd, came into the village “under the influence of brandy,” and: "…at the tavern kept by Aron Wiens, they ordered half a quart of brandy and shouted loudly as they drank, banged their glasses on the table. The tavern keeper objected asking them to settle down, but they refused and

Mennonite Heritage Week in Canada and the Russländer Centenary (2023)

In 2019, the Canadian Parliament declared the second week in September as “Mennonite Heritage Week.” The bill and statements of support recognized the contributions of Mennonites to Canadian society ( note 1 ). 2019 also marked the centenary of a Canadian Order in Council which, at their time of greatest need, classified Mennonites as an “undesirable” immigrant group: “… because, owing to their peculiar customs, habits, modes of living and methods of holding property, they are not likely to become readily assimilated or to assume the duties and responsibilities of Canadian citizenship within a reasonable time.” ( Pic ) With a change of government, this order was rescinded in 1922 and the doors opened for some 23,000 Mennonites to immigrate from the Soviet Union to Canada. The attached archival image of the Order in Council hangs on the office wall of Canadian Senator Peter Harder—a Russländer descendant. 2023 marks the centennial of the arrival of the first Russländer immigrant groups

Turning Weapons into Waffle Irons!

Turning Weapons into Waffle Irons:  Heart-Shaped Waffles and a smooth talking General In 1874 with Mennonite immigration to North America in full swing, the Tsar sent General Eduard von Totleben to the colonies to talk the remaining Mennonites out of leaving ( note 1 ). He came with the now legendary offer of alternative service. Totleben made presentations in Mennonite churches and had many conversations in Mennonite homes. Decades later the women still recalled how fond Totleben was of Mennonite heart-shaped waffles. He complemented the women saying, “How beautiful are the hearts of Mennonites!,” and he joked about how “much Mennonites love waffles ( Waffeln ), but not weapons ( Waffen )” ( note 2 )! His visit resulted in an extensive reversal of opinion and the offer was welcomed officially by the Molotschna and Chortitza Colony ministerials. And upon leaving, the general was gifted with a poem by Bernhard Harder ( note 3 ) and a waffle iron ( note 4 ). Harder was an influen

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

Blessed are the Shoe-Makers: Brief History of Lost Soles

A collection of simple artefacts like shoes can open windows onto the life and story of a people. Below are a few observations about shoes and boots, or the lack thereof, and their connection to the social and cultural history of Russian Mennonites. Curiously Mennonites arrived in New Russia shoe poor in 1789, and were evacuated as shoe poor in 1943 as when their ancestors arrived--and there are many stories in between. The poverty of the first Flemish elder in Chortitza Bernhard Penner was so great that he had only his home-made Bastelschuhe in which to serve the Lord’s Supper. “[Consequently] four of the participating brethren banded together to buy him a pair of boots which one of the [Land] delegates, Bartsch, made for him. The poor community desired with all its heart to partake of the holy sacrament, but when they remembered the solemnity of these occasions in their former homeland, where they dressed in their Sunday best, there was loud sobbing.” ( Note 1 ) In the 1802 C