Skip to main content

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 lauded as “a Ukrainian hero, a Canadian hero” and given a standing ovation in Parliament with President Zelensky present. On that weekend, news circulated that the man had served in the “14th Waffen-SS Grenedier Division ‘Galicia.’”

In 1943-44 thousands of Ukrainians volunteered for this all-Ukrainian Waffen-SS division under German command; many later immigrated to Canada. Theirs too was a fight against Moscow-based Soviet repression. And with the genocidal famine of the 1930s fresh in their minds, they hoped their chances for Ukrainian statehood were stronger under Hitler than Stalin. Decades later Ukrainian-Canadians have been divided on how to remember those who collaborated or cooperated with the Nazi Germany; notably members of this unit have been regularly celebrated as Ukrainian heroes (note 2).

After this information became public, on September 27 the Canadian Prime Minister apologized to the world on behalf of Parliament for an incident he called a “horrendous violation” of the memory of those murdered in the Holocaust (note 3).

Coincidentally this year McGill-Queen’s University Press published a volume on this SS division written by Myroslav Shkandrij, Professor Emeritus of Slavic Studies at the University of Manitoba (note 4); Shkandrij’s father had been a member of the division. The volume seeks to explore the “difficult space between one genocidal regime and another;” it has been well summarized in connection to the scandal by Justin Ling (note 5).

Shkandrij concludes in this way: “The force’s controversial, complex, and long story presents contemporaries with a range of lessons and challenges, and obliges them to consider how a previous generation reacted when trapped in the maelstrom of war.”

In previous posts, I have shared materials about the 500+ Mennonite young men in the Molotschna district (Ukraine) who under German occupation volunteered (or were pressured) for a self-defence unit, which morphed into the First Ethnic German Waffen-SS Cavalry regiment (note 6).

The other large, predominantly Mennonite Chortitza district in Ukraine had not been under the authority and jurisdiction of the SS, so their youth did not share that story until they were resettled in German-annexed Poland in 1943-44. There the SS Operations Commander for the Coordination Centre for Ethnic Germans (VoMi) in Gau Danzig-West Prussia reported favourably on the Chortitza Mennonites in February 1944:

“Especially the resettlers from the recent ‘Operation Chortitza,’ above all those born in 1915 [29 yrs. old] and younger wanted—already in December [1943] almost without exception—to voluntarily present themselves to the supplementary unit of the Waffen-SS for an acceptance examination. This shows the success of the ideological training on the part of the [resettler] camp leaders, who have to carry this out on an ongoing basis by order of the operational command.” (Note 7)

None other than Mennonite Professor Benjamin Unruh (see previous posts) was praised by SS leadership as one of the most valued, invited speakers in the camps in December. This is the same contexti.e., towards the end of the war with the German retreat out of Ukrainein which the 98-year-old Ukrainian-Canadian man noted above volunteered as an eighteen-year-old for the all-Ukrainian SS division.

Shkandrij’s book is a large tome. He is a Manitoban and took opportunity to mention at least one ethnic Mennonite connection, namely, the much-hated Heinrich Wiens, born in Molotschna, a one-time student of Unruhs, who left for Danzig in 1930. Wiens joined the Nazi Party and the SS in 1931, returned to Molotschna in 1941 with the German invasion, and actively participated in the killing of Jews, Roma and Soviet activists (note 8). Notably in 1943-44 Wiens also had some responsibility for the all-Ukrainian Waffen-SS divison as well, and was feared and despised by its members, according to Shkandrij.

The invitation and praise of a member of the Waffen-SS in the Canadian House of Commons was a terrible error and deeply embarrassing for all involved. Mennonites share much in common with Ukrainian Canadians, including this very dark, confusing chapter of human history in which so many were trapped. Indeed, it offers “a range of lessons and challenges” when considering how a previous generation “reacted when trapped in the maelstrom of war” (Shkandrij).

While the war criminals like Wiens typically did not survive the war, some of the young Mennonite SS "volunteers" did. Dozens found their way to Canada, including a handful in my childhood congregation, and even more, the surviving mothers and sisters (like my mother) of the fallen. The story in the news recalled the complex, troubled baggage of many Canadian Mennonite congregations and families who struggled quietly to turn the page and recover a more robust peace church identity.

            ---Arnold Neufeldt-Fast

---Notes---

Note 1: See previous post, https://russianmennonites.blogspot.com/2023/07/day-of-commemoration-for-heroes.html

Note 2: For example, on Remembrance Day 2010, “Paul Grod, President of the Ukrainian Canadian Congress, in the name of 1.2 million Ukrainian-Canadians, paid tribute to the veterans of the Waffen-SS Galizien” (https://web.archive.org/web/20230530015707/https://www.ucc.ca/2010/11/11/ukrainian-community-honours-veterans-on-remembrance-day/) as Per Anders Rudling recounts critically in his essay: “‘They Defended Ukraine’: The 14. Waffen-Grenadier-Division der SS (Galizische Nr. 1) Revisited,” Journal of Slavic Military Studies 25, no. 3 (2012), 329-368; 330. -https://www.academia.edu/1908894/_They_Defended_Ukraine_The_14_Waffen_Grenadier_Division_der_SS_Galizische_Nr_1_Revisited_The_Journal_of_Slavic_Military_Studies_25_3_2012_329_368. NB: After Spring 1945 the unit changed its name to “1st Ukrainian Division of the Ukrainian National Army.” See also the well-documented Wikipedia page: https://en.wikipedia.org/wiki/14th_Waffen_Grenadier_Division_of_the_SS_(1st_Galician).

Note 3: Cf. “Canadian Speaker in House of Commons Quits After Honoring Ukrainian Who Fought for Nazis,” New York Times, Sept. 26, 2023, https://www.nytimes.com/2023/09/26/world/canada/anthony-rota-resign-canada-ukraine-nazi.html.

Note 4: Myroslav Shkandrij, In the Maelstrom: The Waffen-SS “Galicia” Division and its Legacy (Montreal: McGill-Queen’s University Press, 2023).

Note 5: See blog post by Justin Ling: “About the SS Officer in the Gallery: History is messy, horrible, complicated. All we can do is face it,” https://www.bugeyedandshameless.com/p/yaroslav-hunka-canada. Thanks to Randy P. Penner for alerting me to this post.

Note 6: See previous posts, https://russianmennonites.blogspot.com/2023/05/easter-and-molotschnas-first-ethnic.html; AND https://russianmennonites.blogspot.com/2023/08/notes-on-lost-generation-first-ethnic.html; AND https://russianmennonites.blogspot.com/2023/05/retrieving-lost-generation-heinrich.html

Note 7: Operations Commander SS-Hauptsturmführer Bösche, “Activity Report of the Volksdeutsche Mittelstelle (VoMi; Coordination Centre for Ethnic Germans) in the Gau Danzig-West Prussia for the Period from January 1, 1943 to January 31, 1944 on the Resettlement of Germans from Lithuania, Southern Russia and Northern Russia,” February 10, 1944, pp. 3-4 [33-34; scans 67-69), Volksdeutsche Mittelstelle (Coordination Centre for Ethnic Germans) Operations Command Gdansk-West Prussia. From: Bundesarchiv (BA) R 59/109, Umsiedlung der Deutschen aus Litauen und Russland, Gau Danzig/West-Preussen, https://invenio.bundesarchiv.de/invenio/direktlink/54c4be9f-0130-4868-baec-e7a6b5c6628a/.

Note 8: See European Mennonites and the Holocaust, edited by Mark Jantzen and John D. Thiesen (Toronto: University of Toronto Press, 2020), 3, 4, 12, 14, 23, 30n.40, 36, 39, 57-62, 71n.63, 210-213, 217, 227n.66.

---
To cite this page: Arnold Neufeldt-Fast, "Outrage in Canada: Ukrainian in Waffen-SS honoured in Parliament. Mennonite Connections," History of the Russian Mennonites (blog), September 28, 2023, https://russianmennonites.blogspot.com/2023/09/outrage-in-canada-ukrainian-in-waffen.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 ...

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...

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...

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...

Invitation to the Russian Consulate, Danzig, January 19, 1788

B elow is one of the most important original Mennonite artifacts I have seen. It concerns January 19. The two land scouts Jacob Höppner and Johann Bartsch had returned to Danzig from Russia on November 10, 1787 with the Russian Immigration Agent, Georg von Trappe. Soon thereafter, Trappe had copies of the royal decree and agreement (Gnadenbrief) printed for distribution in the Flemish and Frisian Mennonite congregations in Danzig and other locations, dated December 29, 1787 ( see pic ; note 1 ). After the flyer was handed out to congregants in Danzig after worship on January 13, 1788, city councilors made the most bitter accusations against church elders for allowing Trappe and the Russian Consulate to do this; something similar had happened before ( note 2 ). In the flyer Trappe boasted that land scouts Höppner and Bartsch met not only with Gregory Potemkin, Catherine the Great’s vice-regent and administrator of New Russia, but also with “the Most Gracious Russian Monarch” herse...

Snapshots of Danzig Mennonites, late 1600s & early 1700s

A picture can be worth a thousand words. We do not have photographs, but we have a few colour paintings of life in and around Danzig in the late 1600s and early 1700s, as well as maps. We also have a limited number of "textual snapshots" of Mennonites at this time and place, which offer an instructive window into that foreign world. These snapshots of work, worship, health, education, community relationships, smaller repressions, and security can contribute to the creation of a larger collage of Mennonite life in Danzig and Polish Prussia.  Snapshot 1 : In 1681 there were approximately 180 Mennonite families who lived in the “gardens” or villages outside Danzig, with 113 of those families within the jurisdiction of the city. At this time Mennonites were barred from owning houses within the walls of the city. Of these 113 family heads, we know: 43 were retailers of spirits, 24 merchants, 9 lacemakers, 7 dyers, 3 silk dyers, 3 pressers, 2 brokers, 2 treasurers, 2 waitresses, et...

Jews and Mennonites Together in Danzig's Suburbs

There has been very little reflection on the relationship of Jews and Mennonites in the suburb of Schottland (or Alt-Schottland or Stare Szkoty) where Mennonites first settled in the mid-1500s. Here Mennonites and Jews lived in the small community together for two centuries, quite literally on the margins outside the gates of the city of Danzig. Many historic maps that include Alt Schottland have become available in recent years ( note 1; pic ). H.G. Mannhardt’s book on the Danzig Mennonite church community plus some archival membership lists are our best sources for the Mennonite experience, while illustrations from the day bring many of those episodes of prosperity, repressions, war, plague, emigration, flooding etc. in an urban environment to life ( note 2 ). Peter J. Klassen’s writings on Mennonites in Poland and Prussia also present newer research on Mennonite life in and around Danzig in helpful ways ( note 3 ). There is one small sentence in Klassen’s larger volume that sugg...

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...

The Selbstschutz (Self-Defence Units) and Benjamin H. Unruh

Abram Kröker, editor of the Molotschna (South Russia/ Ukraine) -based Mennonite Friedensstimme , wrote that Mennonites are “predestined to foreshadow … even in an imperfect way, the great peace among nations in the Thousand-Year-Reign [of Christ].” And among all denominations, “it has pleased God,” according to Kröker, to “present and manifest” through the Mennonites this “pearl of evangelical truth gained at great cost by our fathers” ( note 1 ). And it is because of this theological hope and inheritance that “our youth are raised differently,” Kröker reminded his readers; “not military bravery or fighting are presented as the highest civic virtues, but rather sacrifice, suffering and renunciation for the sake of others. In all our schools, non-resistance is explicitly taught and impressed [upon students] according to the Mennonite catechism” ( note 2 ). But taking up arms in self-defence was nuanced differently by his colleague and influential 37-year-old teacher and theologian Benja...

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 ...