Mobile Immigration Central Office (EWZ) Trains and Naturalization, 1943-44

They walked in one end as Soviet citizens, proceeded through a few wagons, and emerged out the other end as naturalized citizens of the German Reich.

Below is a newspaper article marking the completion of the registration and naturalization of some 35,000 Mennonite resettlers—plus other Black Sea Germans. By July 1944 all the treks or transports had arrived from the Black Sea region into Greater Germany [most in Warthegau], and almost all were now registered for a more permanent settlement situation in German-annexed Poland—or so they thought.

The translation is important because it offers a clear account of the process of naturalization, application and assessment. While not all Mennonites evacuated from Ukraine 1943-44 were naturalized in one of the visiting mobile Immigration Central Office trains, most were. The article and photos fill a gap in our knowledge of that experience in Nazi Germany and how naturalization was approached and experienced by some 30,000-plus Mennonites.

While previous posts (see Table of Contents) brush on aspects of the application procedure, this newspaper account gives a concrete picture from the era of the steps taken (literally), and the celebrative atmosphere of the occasion. While the article is a general propaganda piece, it calls into question post-war claims that Mennonites were coerced to take on German citizenship (see Table of Contents for related posts).

---Arnold Neufeldt-Fast

Source: Ostdeutscher Beobachter 4, no. 190 [July 12, 1944], 3, https://www.wbc.poznan.pl/dlibra/publication/126128/edition/135300/content.

Text:

“... The resettlement of the Russian Germans from the East, which began in September last year as part of the withdrawal of the German front, has essentially been completed. Around 350,000 people were, in the long run, in danger of losing their intrinsic Germanhood due to the alien nature of Bolshevik dictatorship. They have now been saved and are being brought into a new, more meaningful call within the protective borders of the Reich. According to a promise [made in Halbstadt] from the Reichsführer SS and Reich Commissioner for the Consolidation of the German Nationality, Heinrich Himmler, after a transitional period—which at the same time serves their acclimatization to the changed living and economic conditions—they will be able to acquire their own farm under the condition that they prove themselves capable of working the land.

Just as the Reichsgau Wartheland offered a new home to the vast majority of the resettlers during the previous resettlements, 220,000 of the 350,000 repatriated Russian Germans will remain in our region after their current job assignment has been completed. Around 120,000 from this latest group of resettlers, insofar as they are intended for the Wartheland, come from Transnistria, the German settlement area between the Dniester, the Ukrainian Bug and the Black Sea with Odessa in the southeastern tip of this area. It is the most fertile German ethnic group, with a birth rate of 45 per 1,000, more than twice the national average. 65,000 come from the closed German settlement areas of southern Russia, whose spatial location is characterized by the place names Halbstadt [=Molotschna], Melitopol, Kronau, Grünau, and Chortitza. The remaining 35,000 had their original home in the settlement area of Eastern Volhynia, which was no longer completely closed in terms of population, with Zhitomir as the eponymous center.

Parallel to the current vocational deployment of the Black Sea Germans [in Warthegau], their naturalization through the so-called "Durchschleusungs-” process, as it became known in previous resettlements, has also been underway for weeks. In addition to recording their personal details and history [demographic information], it also serves to determine the health and biological status of the resettlers, their kinship origins and ethnic background as well as their technical or professional skills, which are decisive for the nature of their future employment.

This “Durchschleusung” process, which culminates in the presentation of the naturalization certificate, is currently carried out in the individual districts by commissions of the Immigration Center [EWZ]. For this purpose, the special train of the Immigration Center [EWZ] is used in the Wartheland, which is equipped with all the necessary facilities for the immigration procedures. During its layover in the various places of operation, several hundred resettlers are processed daily. What could otherwise be much more time-consuming, the resettlers move efficiently from car to car—from registration to naturalization as freshly baked citizens of the Reich. Towards the end of this year we can expect the technical completion of this latest resettlement process, which, with the influx of a new stream of German blood, will broaden the ethnic basis for the Germanization of our Gau by a considerable amount.

Just as the birth of the Wartheland and its development in recent years were subject to wartime measures, these time-related difficulties inevitably had to affect an operation as massive as the resettlement of an entire ethnic group, which arrived overnight, so to speak. Simply by virtue of their existence and future determination, they not only wanted to be welcomed as guests, but they also desired their organic and permanent incorporation into the new community that is being knit together from the most diverse elements of origin.

In view of these unchangeable circumstances, even the spatial accommodation of the resettlers and their provision with the basic necessities of life has not been an easy task; their remaining outer shell had become thread-bare after years of Bolshevik rule, full of privation. Even with the best intentions, the possible is limited by present realities. However there will be no capitulation to the challenges of the present, and even if we are still far from the desirable state of affairs, the cooperation of all the agencies involved has made it possible to create generally acceptable, makeshift conditions—not unlike what millions of people throughout the Reich have had to accept because of the war, and have had to endure in the knowledge of the significance of this sacrifice.”

---

To cite this page: Arnold Neufeldt-Fast, "Mobile Immigration Central Office (EWZ) Trains and Naturalization, 1943-44," History of the Russian Mennonites (blog), November 3, 2023, https://russianmennonites.blogspot.com/2023/11/mobile-immigration-central-office-ewz.html.

Comments

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

History of the Russian Mennonites

Search This Blog