History of the Russian Mennonites

Adina (Neufeld) Bräul has an early childhood memory of the flight to Moscow in Fall 1929 and her first train ride; she was only three years old. Her family started the journey from Sparrau, Molotschna to Moscow in a desperate, last-ditch attempt to emigrate. The family however was turned back with hopes dashed ( note 1 ). Memoirs from nearby Marienthal also note that they had departed for Moscow only to be turned back en route . The cost was high; they returned “not only poor but couldn’t get work and were punished for trying to leave the country” ( note 2 ). A relative from Paulsheim told me that they were preparing to leave for Moscow as well, but told by returning families that no exit visas were being granted ( note 3 ). Most of the Mennonites who successfully fled the USSR in 1929 via Moscow with the assistance of the German embassy came from western Siberia, the settlements near the Ural Mountains, and also from Crimea ( note 4 ). Noticeably only few were from the largest Menno

In 2008 the Canadian Parliament passed an act declaring the fourth Saturday in November as “Ukrainian Famine and Genocide (‘Holodomor’) Memorial Day” ( note 1 ). Southern Ukraine was arguably the worst affected region of the famine of 1932–33, where 30,000 to 40,000 Mennonites lived ( note 2 ). The number of famine-related deaths in Ukraine during this period are conservatively estimated at 3.5 million ( note 3 ). In the early 1930s Stalin feared growing “Ukrainian nationalism” and the possibility of “losing Ukraine” ( note 4 ). He was also suspicious of ethnic Poles and Germans—like Mennonites—in Ukraine, convinced of the “existence of an organized counter-revolutionary insurgent underground” in support of Ukrainian national independence ( note 5 ). Ukraine was targeted with a “lengthy schooling” designed to ruthlessly break the threat of Ukrainian nationalism and resistance, and this included Ukraine’s Mennonites (viewed simply as “Germans”). Various causes combined to bring on w

What did a typical day look like for a Mennonite woman on a collective farm in Ukraine ( note 1 )? She had to get up while it was still dark to milk the one cow the family was allotted—something Stalin specifically guaranteed kolkhoz “women” in 1933 ( note 2) —together with one pig and a pair of chickens. Then she would wake the children and quickly get them ready for school, prepare breakfast, bring the youngest children to kindergarten, and finally leave for the field. Kindergarten was mandated as a form of childcare to mobilize more women for the workforce. Women would arrive together with hoes over their shoulders, usually barefoot—though some had wooden shoes—each in a dress covered in patches. A collective farm might have five working groups of women, with about 20 to 25 women per group. Many root crops were planted, and day after day, week after week, these women would hoe and weed the planted fields. Each woman was given a certain number of rows; whoever finished firs

They are fair questions: “What happened to the firebrands of the Reformation? How did the movement become so withdrawn--even "dour and unexciting,” according to one historian? Mennonites originally referred to themselves as the “quiet in the land” in contrast to the militant--definitely more exciting--militant revolutionaries of Münster ( note 1 ), and identification with Psalm 35:19f.: “Let not my enemies gloat over me … For they do not speak peace, but they devise deceitful schemes against those who live quietly in the land.” How did Mennonites become the “quiet in the land” in Royal Prussia? Minority non-citizen groups in Poland like Jews, Scots, Huguenots or the much smaller body of Mennonites did not enjoy full political or economic rights as citizens. Ecclesial and civil laws left linguistic or religious minorities vulnerable to extortion. Such groups sought to negotiate a Privilegium or charter with the king, which set out a legal basis for some protections of life an