DOCSLIB.ORG

Building and Leaving Borosenko: the Diary of Abraham F

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Building and Leaving Borosenko: The Diary of Abraham F. Reimer 1 January 1870 – 10 April 1874 Translated by Steve Fast Revised 12 November 2018 i Introduction As the new year of 1870 dawned across southern Russia, Borosenko Colony was a bustling collection of Mennonite villages that were springing up from the broad steppe. Families were improving their homes and planting gardens, and farmers were building new barns and breaking farmland. Borosenko had only existed for about five years, but it held great promise for its settlers. Nearly all of the settlers in Borosenko Colony came from Molotschna Colony, where two thirds of the families had no farm but instead worked as impoverished laborers for fellow Mennonites. The Mennonite church leaders colluded with the colony administrators to keep young families off of new farms and to rent the resulting vacant land to themselves. However, the Kleine Gemeinde (KG), a breakaway group of Mennonites in Molotschna Colony was different. Its leaders had initially Figure 1 Europe in 1870, showing the location of loaned money to young families to buy farms; but Mennonite settlements in Russia. by 1860, the available land in the Molotschna Colony was running out. The KG tried to solve the problem by renting land and forming the Markusland Colony 70 miles (110km) north of Molotschna in 1863.1 For various reasons, the KG abandoned Markusland in about 1865, and acquired 16,500 acres (6500 ha) of land from a nobleman named Borosenko.2 The new Borosenko Colony was located 90 miles (150 km) northwest of Molotschna. New KG families from Molotschna continued joining the colony until late 1872 and buying and renting more land. The colony grew and became the center of KG life. The second motivation for forming Borosenko was to develop an independent base for KG life. The Kleine Gemeinde had been derisively nicknamed the “Small Congregation” by the majority Mennonite church when they separated from it in 1812. Although they were eventually accepted on more or less equal terms, the Grosse Gemeinde controlled the colony administration. The KG attended different worship services and held more strictly to original Anabaptist beliefs, so there was ongoing tension between the two groups. Forming a new settlement at Borosenko enabled them to bring their mass of members together in one area, although a KG congregation also continued in Molotschna. The Kleine Gemeinde had separated from the main Mennonite church in Russia in 1812 over a number of issues but most importantly whether Mennonites should participate in enforcing civil and criminal punishments against fellow Mennonites. Abraham’s father, Klaas E. Reimer, had been a leader of the breakaway group and was its elder until he died in 1837, when Abraham was 29 years Front cover: Market square in Nikopol’ at the beginning of the 20th century, where Abraham Reimer sold grain and bought many curiosities. Source: ru.wikipedia.org/wiki/Никополь_(Днепропетровская_область). 1 D. Plett, “Markuslandt, Andreasfeld,” Preservings (Steinbach, Manitoba) 17 (December 2000): 91. 2 Rudy P. Friesen, Building on the Past: Mennonite Architecture, Landscape, and Settlements in Russia/Ukraine (Winnipeg: Raduga, 2004): 441. ii old. At first the KG was ostracized from general Mennonite life, but gradually and with Johann Cornies’ (1789-1848) help, it gained recognition from fellow Mennonites and the Russian government. Several traits set the KG apart from the rest of the Mennonites in south Russia: they refused to detain or criminally punish fellow Mennonites who had broken the law, they strictly excommunicated fellow believers (and often family members) who had sinned but refused to repent, their ministers did not take advantage of their exemption from road and other work details, they valued the early Dutch Anabaptist leaders and writings, and they made sure that their young families had farm land. The KG also had an unfortunate tendency to split. In the 1860s, there had been a severe split over church discipline issues. Even though these issues were healed, two congregations of KG developed in Borosenko, one based at Heubuden and the other called the Blumenhof congregation (later meeting in a new school/church building at Grünfeld).3 The Abraham Reimers were members of the Figure 2 Map of modern-day southern Ukraine (then southern Russia) showing the key places mentioned in the diary. Source: Google Maps with author’s modifications. 3 Harold S. Bender, “Kleine Gemeinde,” Global Anabaptist Mennonite Encyclopedia Online, accessed 14 October 2018, online at https://gameo.org/index.php?title=Kleine_gemeinde, although written from a perspective hostile to the KG. iii latter. There were also KG in Crimea, led by Elder Jacob Wiebe (1836-1921). Probably due to distance, the Crimea group gradually separated and in 1869 organized the Krimmer Mennonite Brethren. But the KMB and the KG kept close relations at least until 1874, when the KG emigrated to Manitoba and Nebraska. The KMB emigrated separately to Marion County, Kansas, in 1874. The Diarist As Abraham F. Reimer (1808-1892) sat down to record his thoughts on that first, cold and cloudy Thursday of 1870, he noted things that would become themes throughout his diary – the worship service in Rosenfeld to dedicate the new year to God, the weather, a cow calving on his farm, and his daughter preparing to give birth to a child. He was 61 years old and about to retire from his farming and turn it over to his sons. He had been born in 1808 in the village of Tiege, Molotschna, to Klaas E. Reimer (1770-1837) and Helena von Riesen (1787-1846). His father Klaas had been one of the founders of the KG in 1812, and was its leading elder until he died in 1837.4 Abraham married Elisabeth Rempel (1814-1893) in 1835 in the village of Lichtfelde at her parents’ home, when he was 27 and she was 20.5 Although they then lived in the village of Rosenort, he Figure 3 First page of the Abraham F. Reimer diary. probably did not own a farm there as he is not on the voters lists compiled between 1847 and 1862.6 He was supported financially by the KG congregation from 1847-1858.7 So he was surely glad for the chance to move to Borosenko in the mid-1860s to buy a farm. 4 Entries for Abraham Reimer #3945, Klaas E. Reimer #3944, Helena von Riesen #3596, Genealogical Registry and Database of Mennonite Ancestry, CD-ROM version 6 (Fresno: California Mennonite Historical Society). 5 Entry for Elisabeth Rempel #3955, GRanDMA. 6 Glenn H. Penner, “Molotschna Colony Voter Lists: 1847, 1850, 1857 and 1862,” Russian Mennonite Genealogical Resources, accessed 14 October 2018, online at http://mennonitegenealogy.com/russia/Molotschna_1847_to_1862_Voters.pdf. 7 Delbert F. Plett, Saints and Sinners: The Kleine Gemeinde in Imperial Russia, 1812 to 1875 (Steinbach: Crossway Publications, 1999) 248. iv Figure 4 Ancestry chart of Abraham Reimer. The Jacob Wiebe and Elisabeth Walde lines extend back for generations that are not shown. Family By 1870, Abraham and Elisabeth Reimer had been married for 34 years and had eight children, all of whom had survived to adulthood. And those children had blessed them with eighteen grandchildren. Sixteen grandchildren were added during the period of the diary. His sister Helena, a daughter-in-law Elisabeth (Friesen) Reimer, and three grandchildren died during the period covered by the diary. Seven of his children also lived in Borosenko Colony, so he enjoyed a large and close-knit family. During the period covered by the diary, Abraham and Elisabeth Reimer lived in the village of Steinbach, Borosenko Colony. Their oldest son Klaas (32 years old at the beginning of the diary, 1837-1906) and his wife Katharina Willms lived in the same village with six children ranging in age from 2 to 11 years. Klaas was a blacksmith and would become a business leader of the Steinbach village in Manitoba. Their daughter Helena (31 years old, b. 1839) had married Heinrich Hildebrandt and lived in Molotschna Colony with their one daughter. Son Abraham (28 years old, 1841-1891) was married to his second wife Maria Reimer and lived in the village of Blumenhof, about 7 miles (12km) southeast, with their six children. Daughter Elisabeth (26 years old, 1843-1918) was married to Peter Toews and lived in Rosenfeld, about 6 miles (9km) east, with their four children. Son Peter (24 years old, 1845-1915) had just married Elisabeth Friesen and had no children yet. They also lived in Steinbach. Son Johann (21 years old, 1848-1918) had married Anna Warkentin seven months before and also lived in Rosenfeld and had no children yet. Daughter Katharina (19 years old, 1850-1912) had married Abraham Friesen. They lived in Rosenfeld and had one son, but they would move to Steinbach in 1872. Finally, daughter Margaretha (17 years old, 1852-1920) had married Abraham Penner five months before. They lived in Rosenfeld and had no children yet. v Figure 5 Map of Borosenko Colony. Source: Friesen 440. The translator does not believe that Grünfeld is correctly located. The KG Blumenhof congregation built a school and church building in Grünfeld, so it would have been centrally located and not 15 miles north of the rest of the colony. The Blumenhof’ congregation had met in Rosenfeld and Steinbach before building the new meeting place, so Grünfeld must have been located between the two of them. Abraham was close to his younger brother Klaas F. Reimer (1812-1874). Klaas F. was a successful farmer, in contrast to Abraham, and lived in Tiege, Molotschna, until the spring of 1871, when he moved to Blumenhof, Borosenko, where he established a farm. They visited each other frequently.
Recommended publications
  • Journal of the American Historical Society of Germans from Russia

    Journal of the American Historical Society of Germans from Russia

    Journal of the American Historical Society of Germans from Russia Vol. 5, No. 3 Fall 1982 TABLE OF CONTENTS REDACTIONS: THE EDITOR'S PAGE .........….....………........................ i ICH BIN AUCH EIN DEUTSCHER AUS RUSSLAND Norbert R. Dreiling ...............……........................…………................... 1 PIONEERING IN DAKOTA TERRITORY Reuben Goertz ........................……….............…………...................... .5 THE FATE OF A WEALTHY WARENBURG FAMILY Emma Schwabenland Haynes ............................…………................. 13 MY RETURN TO RUSSIA Jacob Hieb, Sr. .....................……….................………......................16 THE VOLGA GERMAN REFUGEES OF 1921-1922 Adam Giesinger............................………........…………........................21 ESCAPE FROM STARVING RUSSIA Edward John Amend.............................................………….……..........27 AUS HEIMAT UND LEBEN: ABOUT MY LIFE AND HOMELAND David Weigum Translated by Leona Pfeifer .......………….....................31 VILLAGES IN WHICH OUR FOREFATHERS LIVED Adam Giesinger..............................................…………….………...........35 THE STYLE OF LOW GERMAN FOLKLORE Katie Funk Wiebe ................................…….……………..........................45 VOLGA GERMAN CHILDREN'S FOLKLORE Lawrence A. Weigel. ..................................………………....................... .53 ANNA BARKMAN: A CHILD PILGRIM Wesley J. Prieb ....................................………………….........................58 THE HISTORY OF AHSGR: THE EVENTFUL YEAR 1971 Adam Giesinger..........................................…………………................
  • Intervention and Resistance: Two Mennonite Visions Conflict in Mexico

    Intervention and Resistance: Two Mennonite Visions Conflict in Mexico

    Intervention and Resistance: Two Mennonite Visions Conflict in Mexico David M. Quiring, University of Saskatchewan To casual onlookers, the Mennonite world presents a bewildering array of factions, all of whom claim to follow in the tradition of Menno Simons and other early Anabaptists. Although seemingly motivated by sincere desires to discern and follow the will of God, spiritual leaders often have failed to agree on theological issues. As a result, they have led their adherents into separate spiritual enclaves. While some have remained in close physical proximity to the larger society, others have gone to the extreme of seeking geographic isolation. One group that has sought to live secluded from the rest of the world is the Old Colony Church in Mexico. But other Mennonites have not respected that desire for separation. In the past decades, various Mennonite groups have waged what resembles an undeclared war against the Old Co1on:y Mennonite Church in Mexico. Although the rhetoric often resembles that of a war, fortunately both sides ascribe to pacifism and have r~estrictedtheir tactics to non-violent methods of attack and defence. When this research project into the Mexican Mennonites began in the mid-1990s, like many average Canadians and Americans of 84 Journal ofMennonite Studies Mennonite descent, I lacked awareness of the conflict between the Mennonite groups in Mexico. My initial interest in the Mennonites of Latin America, and particularly the Old Colonists, derived from several sources. While curiosity about these obviously quaint people provided reason enough for exploring their history, a mare personal motivation also existed. The Old Colonists and my family share a common ancestry.
  • Mennonite Institutions

    Mennonite Institutions

    -being the Magazine/Journal of the Hanover Steinbach Historical Society Inc. Preservings $10.00 No. 18, June, 2001 “A people who have not the pride to record their own history will not long have the virtues to make their history worth recording; and no people who are indifferent to their past need hope to make their future great.” — Jan Gleysteen Mennonite Institutions The Mennonite people have always been richly Friesen (1782-1849), Ohrloff, Aeltester Heinrich portant essay on the historical and cultural origins endowed with gifted thinkers and writers. The Wiens (1800-72), Gnadenheim, and theologian of Mennonite institutions. The personal reflections seminal leaders in Reformation-times compiled Heinrich Balzer (1800-42) of Tiege, Molotschna, of Ted Friesen, Altona, who worked closely with treatises, polemics and learned discourses while continued in their footsteps, leaving a rich literary Francis during his decade long study, add a per- the martyrs wrote hymns, poetic elegies and in- corpus. sonal perspective to this important contribution to spirational epistles. During the second half of the The tradition was brought along to Manitoba the Mennonite people. The B. J. Hamm housebarn in the village of Neu-Bergthal, four miles southeast of Altona, West Reserve, Manitoba, as reproduced on the cover of the second edition of E. K. Francis, In Search of Utopia, republished by Crossway Publications Inc., Box 1960, Steinbach, Manitoba, R0A 2A0. The house was built in 1891 by Bernhard Klippenstein (1836-1910), village Schulze, and the barn dates to the founding of the village in 1879, and perhaps even earlier to the village of Bergthal in the East Reserve.
  • IJESB Roesnuijten

    IJESB Roesnuijten

    VU Research Portal Female self-employment among the Kleine Gemeinde in the Mennonite Settlement of Blue Creek, Northern Belize Roessingh, C.H.; Nuijten, M. published in International Journal of Entrepreneurship and Small Business 2012 DOI (link to publisher) 10.1504/ijesb.2012.046472 document version Publisher's PDF, also known as Version of record Link to publication in VU Research Portal citation for published version (APA) Roessingh, C. H., & Nuijten, M. (2012). Female self-employment among the Kleine Gemeinde in the Mennonite Settlement of Blue Creek, Northern Belize. International Journal of Entrepreneurship and Small Business, 15(4), 397-410. https://doi.org/10.1504/ijesb.2012.046472 General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. E-mail address: [email protected] Download date: 23. Sep.
  • Chortitza “Old” Colony, 1789

    Chortitza “Old” Colony, 1789

    -being the Magazine/Journal of the Hanover Steinbach Historical Society Inc. Preservings $20.00 No. 20, June, 2002 “A people who have not the pride to record their own history will not long have the virtues to make their history worth recording; and no people who are indifferent to their past need hope to make their future great.” — Jan Gleysteen Chortitza “Old” Colony, 1789 The story of the first settlement of the Flemish Mennonites at the junc- tion of the Chortitza and Dnjepr Riv- ers in 1789 in Imperial Russia is re- plete with drama, tension and trag- edy. It is no small task to establish a peaceful Christian community in an undeveloped steppe and to create an environment where the pioneers and their descendants could thrive and prosper. Within a century the Chortitza “Old” Colony had become perhaps the most prosperous com- munity in the area north of the Black Sea and its industries were leading the way in the region’s booming economy. After some initial faltering the Chortitza Flemish Gemeinde was to become the most stable and flourish- ing of the Mennonites in Russia. It is a precious gift of God to build a large congregation of 4000 and more mem- bers out of a population originating from different Gemeinden and vari- ous regions in the Vistula Delta in Royal Poland and West Prussia. The German Wehrmacht at the entrance to the turbine building of Dnjeproges Hydro-electric dam, June 1941. To God had granted the Flemish pio- the left is the Hydro-electric dam; right, in the rear, the Island of Chortitza with the Mennonite village established neers noble and spirit-filled leaders in 1789; and middle, the bridge over the “new” Dnjepr (east channel).
  • Mennonite Communities in Belize Carel Roessingh

    Mennonite Communities in Belize Carel Roessingh

    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by DSpace at VU Int. J. Business and Globalisation, Vol. 1, No. 1, 2007 107 Mennonite communities in Belize Carel Roessingh Faculty of Social Sciences, Department of Culture, Organisation and Management, Vrije Universiteit Amsterdam, De Boelenlaan 1081, Room Z-240, 1081 HV Amsterdam, The Netherlands Fax: +31 20 5986765 E-mail: [email protected] Abstract: This paper addresses the entrepreneurial activities within different Mennonite communities in Belize and the way religious differentiation plays a role in their entrepreneurship. In spite of the fact that most Mennonites live quite isolated from the wider society, building upon their Christian beliefs, agricultural skills and a strong working ethos, they have been able to establish a strong and stable economic position within Belize. The paper specifically focuses on the interplay between religious and entrepreneurial differentiation and the way this influences the progressiveness of different Mennonite communities. Keywords: Belize; Mennonite identity; religion; entrepreneurs; community and differentiation. Reference to this paper should be made as follows: Roessingh, C. (2007) ‘Mennonite communities in Belize’, Int. J. Business and Globalisation, Vol. 1, No. 1, pp.107–124. Biographical notes: Carel Roessingh studied Cultural Anthropology and received his PhD at the University of Utrecht. His PhD research was on the Belizean Garifuna. His central research topic focuses on the organisational activities of the Mennonites in Belize. He is Senior Lecturer at the Vrije Universiteit Amsterdam, Faculty of Social Sciences, Department of Culture, Organisation and Management. 1 Introduction In economic analyses entrepreneurs are often seen as agents who play a role in the arena of the market in which they make decisions to organise productive activities and are seen as the main risk bearers, innovators and industrial leaders (Ripsas, 1998).
  • New World Mennonite Low German an Investigating of Changes in Progress

    New World Mennonite Low German an Investigating of Changes in Progress

    New World Mennonite Low German An Investigating of Changes in Progress By Roslyn Cherie Burns A dissertation submitted in partial satisfaction of the requirements for the degree of Doctorate in Philosophy in Linguistics in the Graduate Division of the University of California, Berkeley Committee in Charge: Gary B. Holland Keith Johnson Thomas F. Shannon Spring 2016 1 Abstract This dissertation explores dialect diversification in the long-distance New World Plautdietsch speech community. Plautdietsch dialects are traditionally classified as belonging to one of two types: either Chortitza or Molotschna. The traditional dialect classification has recently come under scrutiny because speakers rarely use features exclusive to either type. I propose that variation in vowel production is an alternative way of classifying dialect affiliation. In this project, I analyze both the production of vowels and the production of traditional dialect features used by native Plautdietsch speakers living in North America. This work finds that both the traditional dialect features and the innovations in the vowel system are linked to information about a community's migration history, but the two systems represent different aspects of a community's history. i Table of Contents Chapter 1: Problem and Definition 1 1.1 Plautdietsch Background 2 1.1.1 The History of Low German 2 Plautdietsch as a Written Language 10 1.1.2 Plautdietsch Speaking Populations in North America 11 1.2 Defining Mennonites 13 1.2.1 Prussian Mennonites 14 1.3 North America Data Collection
  • Jan. 6 Annc.Pdf

    Jan. 6 Annc.Pdf

    Tabor Mennonite Church January 6, 2013 Community and Conference Announcements COMMUNITY: Glen Ediger, author of Leave No Threshing Stone Unturned, will be the special speaker at Mennonite Heritage & Agricultural Museum's annual meeting at Goessel Mennonite Church on Sunday, Jan. 20. The event will begin at 2:30 p.m. The program will begin with a short business meeting, followed by Ediger's presentation. Faspa will be served after the program. Ediger's book will be available for purchase at the meeting. He will be at the book table to sign books. The Hutchinson Chapter of the American Guild of Organists invites piano students interested in learning about the organ, to attend an “Introduction to the Pipe Organ” event at Alexanderwohl Mennonite Church, Goessel, KS, on Saturday, January 19, at 10:00 a.m.-12:00 noon. Melody Steed, organ pro- fessor at Bethany College, will lead the event. Students may bring music along to try on the organ. Pizza and pop will be served at noon for all participants. The event is free and open to students of all ages and family members. For more information and to get a meal count, please reserve space with Ken Rodgers at (620) 217 – 1055 or [email protected]. The final Sunday-Afternoon-at-the-Museum program complementing Kauffman Museum's threshing stone exhibit will be Sunday, Jan. 6, with John Thiesen, Mennonite Library and Archives, speaking on "What's a Thresher? Bethel College's Symbolic History,” 3:30 p.m., in the museum auditorium. Saturday, Jan. 26 -- 16th annual Celebrate Kansas Day! at Kauffman Museum, 1:30-4:30 p.m., with a theme “Kansas Symbols"; free activities include make-it-and-take-it crafts for children, presentations, demonstrations, popcorn popped over an open fire, horse-drawn wagon rides, bake sale, flea market and silent auction.
  • The Plautdietsch Vowel Shift Across Space and Time

    The Plautdietsch Vowel Shift Across Space and Time

    Journal of Linguistic Geography (2016) 3,72–94. © Cambridge University Press 2016 ORIGINAL RESEARCH doi:10.1017/jlg.2016.3 The Plautdietsch Vowel Shift Across Space and Time Roslyn Burns* University of California, Berkeley This paper provides an account of the long vowel shift currently underway in the trans-statal Plautdietsch speech community. Placement of the shift within Labov’s typology of vowel shifts reveals a commonly overlooked development in Plautdietsch vowel movement, namely the centralization of mid-high back vowels which must have occurred before the breakup of the community into New and Old World groups. Shared centralization prompted both groups to have similar developments in the back vowel space after they were no longer geographically contiguous and prompted many groups to undergo centralization in the front vowel space. This case study reveals a pattern of innovation in which separation from parent communities fosters linguistic innovations in daughter communities. These innovations occur irrespective of the traditional Molotschna or Chortitza dialect affiliation of the daughter colonies in question. Key Words: vowel shift, front-back parallelism, Plautdietsch, Mennonite Low German, trans-statal, acoustic fieldwork. 1. Introduction had a monophthongal quality.3 I propose that centraliza- th tion of [oː]oftheHOOT classpredatesthe19 century This paper investigates parallel linguistic developments breakup of the Ukrainian community as this word class in the long vowel system of the discontiguous never develops the phonetic value [uː], although raising Plautdietsch (PDT) speech community. Developments in to [uː]isseenwiththe[oː](< [ɔː]) of the HOS class. the systems of Old and New World Mennonites follow This paper is organized as follows.
  • The Peace Stance of the Conservative Kanadier Mennonites, 1874-1945

    The Peace Stance of the Conservative Kanadier Mennonites, 1874-1945

    Nonresistant or Pacifist? The Peace Stance of the Conservative Kanadier Mennonites, 1874-1945 by Victor David Kliewer A Thesis submitted to the Faculty of Graduate Studies of The University of Manitoba in partial fulfilment of the requirements of the degree of MASTER OF ARTS Joint Master’s Program Department of History University of Manitoba / University of Winnipeg Winnipeg Copyright © 2011 by Victor David Kliewer ABSTRACT This thesis argues that the conservative Kanadier Mennonites, who first came to Canada in 1874, were committed to absolute pacifism. This commitment—one of the basics of their faith—caused major tensions with the host society, notably in times of war. In this thesis I investigate three kinds of resources, each offering a different perspective on the pacifist conviction of the conservative Kanadier Mennonites. The first consists of three migration accounts; the second includes six sermons; the third is a unique set of minutes of the Ältestenrat—the Council of Elders—which record the deliberations of the church leaders who met with government officials to negotiate the alternative service program for conscientious objectors during World War II. The documents demonstrate that the conservative Kanadier Mennonites were not socially or politically engaged pacifists but that their commitment to absolute pacifism was an integral part of their overall understanding of being Christian. according to the pure teaching of our Lord Jesus in the New Testament we are forbidden to take revenge, and in the spirit of the gospel, which is a spirit of peace, we are likewise forbidden to use any sword, weapon, or gun against our enemies.
  • Anabaptist to Zwieback: Textual Access and Exclusion In

    Anabaptist to Zwieback: Textual Access and Exclusion In

    ANABAPTIST TO ZWIEBACK: TEXTUAL ACCESS AND EXCLUSION IN RUSSIAN MENNONITE COMMUNITY COOKBOOKS OF SOUTH CENTRAL KANSAS by Amy Harris-Aber A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of English Middle Tennessee State University August 2020 Dissertation Committee: Dr. Rhonda McDaniel, Chair Dr. Julie A. Myatt Dr. Kate Pantelides Dr. Jordynn Jack ACKNOWLEDGEMENTS I am thankful for my Mom, who kept reminding me that finishing this degree and this dissertation is an accomplishment that no one can ever take away. I am thankful for my Dad who is a gentle, supportive, strong force of good in this world. I am thankful for the evenings before bed when he’d tell stories about The Wizard of Oz. It included, among other things, being scooped up and whirled around in a “tornado.” I realize now that Dad told me stories so that someday, I’d tell my own. I am thankful for my chosen sisters who believed in me when I couldn’t believe in myself. Stephanie Owen-Aiken, Maggie Borders, Jessy Changstrom, and Rachel Donegan – four names that mean home to me. I am thankful to my advisor Dr. Julie Myatt, who gave me her time and guidance and care throughout this process. I am thankful to my committee members, Jordynn and Kate. I am thankful to Rhonda McDaniel whose warmth and intellect are unmatched. I am thankful for Jeremy. You cannot find people like Jeremy. They simply find you and bless you forever. He’s the reason my heart beats. I’m the reason for at least half of his gray hair.
  • Journal of the American Historical Society of Germans from Russia

    Journal of the American Historical Society of Germans from Russia

    Journal of the American Historical Society of Germans From Russia Vol. 15. No. 2 Summer 1992 Manuscripts Solicited The Journal welcomes manuscripts of articles, essays, family histories, anecdotes, folklore, and all aspects of the lives of Germans in/from Russia. We request that manuscripts be typed double-spaced on standard 8 1/2 by 11-inch paper. If printed on computer fan-fold paper, please remove the feed-guide edges, sep- arate and number the pages, and place them in order. If the manu- script was written on a computer, please include with the manuscript On the cover: Memorial Day flags wave over the graves of German- a copy of the article file on a 5.25" Russian settlers and Sioux Native Americans in the diskette. We can accept IBM cemetery of St. Peter's on the Standing Rock Agency, PC/XT/AT compatible files on low- Fort Yates, North Dakota, seen here circa 1910-18. One or double-density disks. finds Sioux names along with German names such as For questions of style, please Schneider or Volk. The light, board-shaped marker with consult our standard reference, The a dark inscribed cross at the far right center reads: Chicago Manual of Style, 13th ed. "Joseph/Son of [ ] Edith/Treetop/Died June [ ], rev. (Chicago: University of 1899/Age 6 weeks". The large, dark stone shaft just to Chicago Press, 1982). Please indi- the left (at center right) is a memorial to five Indian cate in your cover letter whether policeman killed during an attempt in December 1890 you have photos which may be used to arrest Sitting Bull, who also was killed.