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

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

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

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