History of the Russian Mennonites

As long as Johann Cornies was living (d. 1848), Mennonites in Russia received many distinguished visits and reports appeared in any variety of Imperial journals ( note 1 ). The following report was written by a British visitor in 1843 and appeared in a journal of international “commercial treaties, customs tariffs, port laws, etc.” ( note 2 ). The report makes reference to the newly established port city of Berdjansk, which was key to the wheat revolution in New Russia and the fantastic wealth of some like Johann Cornies ( note 3 ). The British editor warns that the description may be exaggerated, e.g., the statement on Cornies’ wealth—but likely the latter is accurate. For his British readers the writer converts Cornies’ net worth to 100,000 Pounds Sterling—what a 1,000 clerks in London might make together in a year ( note 4 ). While the account is not altogether unique or important for understanding Russian Mennonites, parts that stand out in the description include comments on

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

The indigenous Nogai—immediate neighbours to the Molotschna Mennonites—were the object of enforced government “civilizing” policies, forbidden to carry their traditional weapon after 1816, and thus "encouraged" to exchange their nomadic lifestyle for farming ( note 1 ). Mennonite leader Johann Cornies’ (d. 1848) economic investment in and personal engagement with the Islamic Nogai people over decades was significant and unique. While the Nogai taught the early Mennonite settlers much about local plants and herbal medicines and shared their expertise in horse-breeding and knowledge about the land ( note 2 ), their economic condition, moral life and superstitions burdened Cornies. Consistent with long-term government goals to “civilize” and settle the Nogai, Cornies entered into mutually profitable herding partnerships with the Nogai, and worked to improve the economic value of their sheep herds. To do so Cornies used the Koran. David G. Rempel tells this story: “[H]is firs