History of the Russian Mennonites

David G. Rempel’s credentials as an historian of the Russian Mennonite story are impeccable—he was a mentor to James Urry in the 1980s, for example, which says it all. In 1974 Rempel wrote an article on Mennonite historical work for an issue of the Mennonite Quarterly Review commemorating the arrival of Russian Mennonites to North America 100 years earlier ( note 1). In one section of the essay Rempel reflected on Mennonites’ general “lack of interest in their history,” and why they were so “exceedingly slow” in reflecting on their historic development in Russia with so little scholarly rigour. Rempel noted that he was not alone in this observation; some prominent Mennonites of his generation who had noted the same pointed an “extreme spirit of individualism” among Mennonites in Russia; the absence of Mennonite “authoritative voices,” both in and outside the church; the “relative indifference” of Mennonites to the past; “intellectual laziness” among many who do not wish to be distu...

The factors weighed by families leaving (or thinking of leaving) Russia in the 1870s for “America” were many. The presenting issue was the requirement of some form of obligatory state service. But other factors were also at play and are well expressed in a series of letters from a Görtzen family in Franzthal, Molotschna to relatives already in Kansas. What will the neighbours do? What do our children and their friends want to do? What can we get for our farm? Will we have enough money? How cold is the weather there? Will we go hungry? Is there enough land for our children here in Russia? What will our son think of us when he's called up for state service? Is there more freedom there than here? Is it safe? What about Canada? Does anyone really know the future? What is God's will? Are the church fights (sheep stealing) worse there than here? The congregations here are all divided whether to stay or not. Here are some excerpts: “My wife and I are not able to do much work any...

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...