Skip to main content

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

Popular posts from this blog

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...

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...

Ideas for Educational Reform, 1832

After four decades in Russia, the president of the Guardianship Committee for Foreign Colonists, Andrei Fadeev, considered only eight of 116 Mennonite teachers in the two larger regions of Katerynoslav and Tauria—which included the Molotschna—fit to teach ( note 1 ). Jakob Bräul’s Rudnerweide schoolhouse was given the same status as Heinrich Heese’s Ohrloff Agricultural Society School with regard to policies and “especially for the teaching of Russian” ( note 2 ). Fadeev triggered great angst when by “imperial decree” he distributed a book to church elders written by German Mennonite Abraham Hunzinger on the modernization of Mennonite schools and church. It was a friendly gesture and poke. The Molotschna was already a tinderbox, and this spark introduced by a state official to strengthen the community ignited a fire in the colony. Fadeev wrote to Johann Cornies on January 12, 1832: “Most valued Cornies ... I advise you to acquire and read a booklet sent to your church leaders f...

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...

Russo-Japanese War and the Mennonite Response, 1904-05

In February 1904, Russia declared war on Japan and Mennonite congregations sent the Tsar messages of loyalty, love and prayers. The large Lichtenau-Petershagen-Schönsee congregation in the Mennonite Molotschna Colony in today’s Ukraine led by 80-year-old Elder (Bishop) Jakob Töws expressed its “deep loyalty and love for the throne and the Fatherland” ( note 1 ). Similarly, the Mennonite Chortitza congregation declared that Mennonites bow “humbly before the Imperial Majesty with most faithful love and devotion,” and “together with all faithful subjects send their most passionate prayers and supplications to the Most High, that He may extend his mighty hand over the beloved Tsar and the Russian people, and that peace may soon be returned” ( note 2 ). The Einlage Mennonite Brethren congregation offered a similar statement, “inspired by feelings of boundless dedication to the Sovereign Fatherland,” with “passionate prayers” for the Tsar and Fatherland, based on 1 Timothy 2:1–4 ( note 3 ...

1929 Flight of Mennonites to Moscow and Reception in Germany

At the core of the attached video are some thirty photos of Mennonite refugees arriving from Moscow in 1929 which are new archival finds. While some 13,000 had gathered in outskirts of Moscow, with many more attempting the same journey, the Soviet Union only released 3,885 Mennonite "German farmers," together with 1,260 Lutherans, 468 Catholics, 51 Baptists, and 7 Adventists. Some of new photographs are from the first group of 323 refugees who left Moscow on October 29, arriving in Kiel on November 3, 1929. A second group of photos are from the so-called “Swinemünde group,” which left Moscow only a day later. This group however could not be accommodated in the first transport and departed from a different station on October 31. They were however held up in Leningrad for one month as intense diplomatic negotiations between the Soviet Union, Germany and also Canada took place. This second group arrived at the Prussian sea port of Swinemünde on December 2. In the next ten ...

The Beginnings: Some Basics

The sixteenth-century ancestors of Russian Mennonites were largely Anabaptists from the Low Countries. Because their new vision of church called for voluntary membership marked by adult baptism upon confession of faith, they became one of the most persecuted groups of the Protestant Reformation ( note 1 ). For a millennium re-baptism ( a na -baptism) had been considered a heresy punishable by death ( note 2 ), and again in 1529 the Imperial Diet of Speyer called for the “brutal” punishment for those who did not recognize infant baptism. Many of the earliest Anabaptist cells were found in Belgium and The Netherlands--part of the larger Habsburg Empire ruled after 1555 by “the Most Catholic of Kings,” Philip II of Spain. The North Sea port cities of the Low Countries had some limited freedoms and were places for both commercial and cultural exchange; ships arrived daily not only from other Hanseatic League like Danzig, but also from Florence, Venice and Genoa, the Americas and the Far Ea...

Non-Resistant Service: Forestry Camps

The 1902 photos are of the Mennonite Crimean Forestry ( Forstei ) “Commando” in the vineyards and orchards of southern Crimea on route to Yalta (" Gut [estate] Forroß";  note 1). The tasks for the units or commandos were to plant forests, lay out nurseries, and raise model orchards—work not directly or meaningfully connected to non-resistance, but deemed by the state as an acceptable alternative to state or military service. This non-combatant, alternative service program was the largest, most expensive and most formative, faith-based undertaking by Mennonites during the Mennonite "golden era" in Russia ( note 2 ). The first cohort of young men were chosen and sent for their term of alternative service in 1880: “On November 15 [1880] in Tokmak the first German youth were chosen [by lot] in the presence of the [Mennonite] district mayor and also of Elder A. Goerz. There, with singing and prayer, they beseeched the Lord for His mercy, which interested the Russian ...

When Singing becomes Urgent: Survival and Salvation through Music

Singing: survival and salvation 1) Language change, 1767, Danzig : Flemish Elder Hans van Steen published A Spiritual Hymnal for General Edification, designed also for private and family settings to “awaken devotion and edification,” and in particular for the youth—that they may “not use it out of mere habit, but rather for the true uplifting of the heart” ( note 1 ). 2) Revivalism, 1850s . The influence of Eduard Wüst--revivalist minister installed by nearby separatist Evangelical Brethren--on the Mennonites was “boundless,” according to State Councillor E. H. Busch. “Satan is not entitled to present his own as the most joyful.” His people “sing, jump, leap ( hüpfen ) and dance,” while the Christian appears “cheerless and stooped over. … Why, when one opens a song book, are hymns about the cross and affliction chosen almost instinctively instead of songs of praise and thanksgiving? Isn’t the devil also having his fun in all of this?” Mennonite Brethren historian P.M. Friesen called ...

Why Danzig and Poland?

In the late 16th century, Poland became a haven for a variety of non-conformists which included Jews, Anti-Trinitarians from Italy and Bohemia, Quakers and Calvinists from Great Britain, south German Schwenkfelders, Eastern Orthodox, Armenian, and Greek Catholic Christians, some Muslim Tatars, as well as other peaceful sectarians like the Dutch and Flemish Anabaptists. Unlike the Low Countries and most of western Europe, the Polish-Lithuanian Commonwealth was a “state without stakes,” and as such fittingly described as “God’s playground” ( note 1 ). In the view of 17th-century Dutch dramatist Joost van den Vondel, it was “the ‘Promised Land,’ where the refugee could forget all his sorrow and enjoy the richness of the land” ( note 2 ). Over the next two centuries an important strand of Mennonite life and spirituality evolved into a mature tradition in this relatively hospitable context ( note 3 ). Anabaptists from the Low Countries began to arrive in Danzig and region as early as 15...