VOL XXXII, NO. 1 - MARCH 2006 The Strange ‘Affair’ of the Caobo Company and its Plan to Take over the Molochna .FOOPOJUF By David Sudermann t Christmas, 2005, “Caobo Com- Apany,” a small real-estate investment enterprise recently incorporated in Delaware, mailed out 15,000 copies of a handsome color prospectus: “Caobo )JTUPSJBO (Word) Company: A Plan for the Restitution and Development of the Mennonite Lands of .” Most of "16#-*$"5*0/0'5)&.&//0/*5&)&3*5"(&$&/53&BOE5)&$&/53&'03.#456%*&4*/$"/"%" this mailing landed on the doorsteps of Canadians of background. In Russian the word for “affair,” aphera, means “swindle, trickery.” Whether trickery or not, the Caobo plan is wonderfully ambitious and speculative. The company hopes to sell one-million dollars worth of its unregistered stock in $1000 increments solely to Mennonites. This modest kitty would provide the “seed” capital for the company to repossess 500,000 acres of Molochna farmland and develop it for profit. In a review of the stock offering’s legality is now underway. Since the scheme involves reclaiming former Mennonite lands as a unique kind of “restitution,” or restorative justice, it is of special interest to Mennonite historians and ethicists. Workers of Burnaby Pacific Grace Chinese Church: Louise Lau (secretary), Sabrina Bach, Enoch Yim, James Ip, Soo Jin Ahn (interim pastor). When the Pacific Grace MB Church A few facts regarding Molochna became overcrowded, a second congregation was begun in Burnaby in 1990. Today it has Located southeast of Zaporozh’e over 160 members. (Chortitza-Alexandrovsk), the Molochna Mennonite settlement was the largest in The Growth of Chinese Mennonite Brethren Russia. Settlers began arriving in 1804, and by 1860 it consisted of fifty-seven Churches in Canada villages and three khutors (estates). Not by Joseph Kwan and edited by Ken Reddig counting the estates, total acreage came to about 324,000 acres (120, 000 he Chinese community in western The railway was completed in 1885 dessiatinii). The total acreage owned by TCanada traces its beginnings to less and once the railway was constructed the Mennonites in the region, if all of the than a decade after the coming of the first federal government moved swiftly to limit estates are counted, would easily have Mennonites from Russia. Chinese were Chinese immigration by imposing a $50 exceeded 500,000 acres. By the early brought to Canada in 1883 as immigrant ‘head tax’ on subsequent immigrants. The 1900s the Molochna and surrounding labourers to help build the first trans- subsequent loss of jobs once the railway Mennonite estates had become a region of continental railroad—the Canadian was completed led to a Chinese migration flourishing farms, flour mills, and other Pacific Railway. Some 6,500 Chinese into the cities and also the countryside. small to medium-size businesses. Schools were brought to Canada for this task. Results of this can be seen even today as and health care were among the best in Even though numerous Chinese lost their it is hard to travel anywhere on the Russia. A new rail line began to move lives during the construction of the western prairies where a small town does freight and passengers through the area in railway, the community endured and not have one or two Chinese restaurants 1912. If social democracy had taken root remained highly resilient in the face of and a small group of Chinese business in Russia and WW I had been avoided, general hostility to their very presence. In people. Adaptation into the business the Molochna was poised for rapid fact it was argued at the time that community of western Canada happened economic growth. That prospect vanished “Chinese would not assimilate and if they relatively quickly, though socially and in February 1918 as the Bolshevik did they would represent a lower standard culturally the pace was much slower. revolution finally arrived in Halbstadt, of civilization.” (Bumsted p. 162-163) (cont’d on p.2) (cont’d on p. 10) Page 2 Chinese MB Churches increased numbers. In 1974, a Chinese Membership jumped from 155 in 1987 to (cont’d from p. 1) department within the mission was 240 in 1989. The deacons tried frantically While the story of Chinese Mennonite established, with meetings conducted in to find a bigger meeting place, but no Brethren has its roots within some of Cantonese. In 1977, the English services appropriate site was found. To these early Chinese immigrants, the were discontinued, and the church temporarily alleviate the overcrowding congregations are composed formally changed its name to Pacific problem, the church moved to two Sunday predominantly of a more recent Grace Chinese Church. Some English- worship services. Keynes Kan joined the immigration. The story of this rapidly speaking Christians stayed behind until staff in 1988, and Valerie Yiu in 1989, expanding community of churches begins 1983 to help the church develop and to and Yiu began an English worship service with a mission venture that did not even teach in the children’s Sunday school. It is for English-speaking Chinese youth. Not have the Chinese community in mind interesting to note that just as the content to just focus their efforts in when it first began. It was a “skid-row” Mennonites from Russia experienced Canada, the church also had a vision mission, as it was then called, among the difficulties with language transition, so beyond the shores of North America. poor and minorities living within the inner too there was not unanimity within the Associate pastor Miller Zhuang was sent city of Vancouver. Begun by Henry G. Chinese community in their struggle with to Venezuela, and two Chinese churches Klassen, from Aberdeen, Saskatchewan, the transition from Chinese to English. were established there. This became their he engaged in street meetings in (Penner, p. 136) first international outreach as a Vancouver in about 1952. This ministry The first few years were full of trials community of believers. eventually developed into the Pacific for the church. Henry Klassen had invited As the membership continued to grow Grace Mission, featuring a growing Li Him-Wor (Paul Li) from Hong Kong to and space became more of a pressing Sunday School attended by many lead the Chinese department, but Li concern, the leaders had a vision for children. By 1957 some 200 children were passed away suddenly in 1975. The developing new congregations. In 1990, a attending and the mission was conducting second Chinese pastor, Chu Yu-Man branch congregation, Burnaby Pacific worship services, street meetings and (Eddie Chu), soon left for further studies, Grace Chinese Church, was established. weekly home visitations. Eventually the and the church was without a pastor for South Pacific Grace MB Church was group became so large that they had to two years. For a time, Chan Chung-Ton established in southern Vancouver in build their own chapel to accommodate (Stephen Chan) helped lead Bible study March 1995. the people. Over the years more and more classes and preached during the Sunday As the number of new immigrants from of the regular attendees were Chinese. worship services. Hong Kong declined after 1997, Pacific By the fall of 1972, there were 22 In 1980, Wong Cheung-Ho (Enoch Grace changed direction. In 1999 Chinese attendees, and by 1973 they Wong) arrived to pastor the church, and simultaneous translation for Mandarin- asked to meet separately due to their the church once again thrived. Because speaking Chinese was added to the the Chinese predominated in the worship services. Mennonite Historian is published by the community, the congregation was able to Although Pacific Grace MB Church Mennonite Heritage Centre of Mennonite emerge and assume responsibility for was the first Chinese MB Church to be Church Canada and the Centre for Mennonite evangelizing within its own community. It established, the first Chinese MB church Brethren Studies of the Canadian Conference was also during this time that a large that was registered with the government of Mennonite Brethren Churches. number of refugees fled Indo-China, was Bethel Chinese Christian MB particularly Vietnam. Mennonite Central Church, established in 1978 by the B.C. Editor: Alf Redekopp (MHC) Committee had developed an agreement MB Conference Board of Church Ken Reddig (CMBS) with the Federal government, and through Extension under the leadership of David the assistance of many church groups Poon. Sixty-two people attended the first Associate Editor: Conrad Stoesz (CMBS/MHC) across Canada, these refugees were worship service in the former location of assisted in beginning new lives in Canada. Fraserview MB Church in Vancouver. In All correspondence and manuscripts should be Some found their way into this emerging January 1979, the church moved to the sent to the editorial offices at: church. The church was officially new Fraserview MB Church location in 600 Shaftesbury Blvd. registered in 1981, and the membership nearby Richmond, B.C. and in February Winnipeg, MB R3P 0M4 grew from 20–30 members to 105 in to the facilities of Richmond Bethel (MB) P: 204-888-6781 1983. Three members of the church Church. The church was formally E: [email protected] entered Bible College, including Zhuang registered on July 29, with 31 charter W: www.mennonitechurch.ca/programs/archives Jian (Miller Zhuang), who later joined the members, including four who were newly or 1310 Taylor Avenue, pastoral staff in 1987. baptized. It officially joined the B.C. MB Winnipeg, MB R3M 3Z6 Enoch Wong retired in 1987 due to Conference in 1980, becoming the first P: 204-669-6575 health reasons and was succeeded by registered Chinese MB church in North E: [email protected] David Chan. Due to worries over the America. W: www.mbconf.ca/mbstudies imminent 1997 takeover of Hong Kong In August 1980, the church moved by China and the Tiananmen Square back to Vancouver, renting Wilson Subscription rates: $12.00 per year, $22.00 for massacre in 1989, another large influx of Heights United Church as its meeting two years, $30.00 for three years. Individual immigrants from Hong Kong began place. In 1981, a building at 235 East 15th subscriptions may be ordered from these entering Canada in the late 1980s, and Avenue was purchased for $280,000. An addresses. ISSB 07008066 Pacific Grace seized the opportunity to reach out to these immigrants. (cont’d on p. 8) Page 3 Loewens and Sara Toews” written by Delores (Loewen) Harder including photocopies of the family documents such as entry on ship Genealogy and Family History passenger lists, homestead applications, church By Alf Redekopp register pages and others. The genealogical listings which follow were compiled by Ralph Thorpe. Recent Books Contact: Ralph I. Thorpe, 136 Darlington Private Unit 504, Ottawa, ON K1V 0X6 Levi Dueck, editor. The Henry L. & Anna listing, a translation of the 1909 diary of a Friesen Family Then & Now (Rosenort, MB: daughter Susanna Friesen and many Henry L. Friesen Book Committee) 560 pp. photographs. Queries Contact: William Schroeder, 434 Sutton his book contains the family history and Avenue, Winnipeg, MB R2G 0T3 or 204-669- Goertzen - I’m looking for any Tgenealogy of Henry L. Friesen (1851- 1806. information on Heinrich Goertzen (born 1910) and his wife Anna B. Klassen (1855- 01 November 1815 in Schoenwiese, 1892) who came to Canada as part of the [Ralph Thorpe and Delores (Loewen) Harder]. Chortitza, South Russia, died on 25 Kleinegemeinde church group from South List of the Descendants of Anna Loewen November 1874 in Duluth, Minnesota) Russia and settled in the Rosenhoff-Rosenort (1850-1910) and Erdman Nikkel (1848- who married Helena Funk (born 15 March area near present-day Morris, Manitoba. 1922); List of the Descendants of Heinrich 1816 in Russia, died on 08 April 1894). Contact: Levi Dueck, Box 26, RR 1, Morris, Loewen (1852-1937) and Aganetha Dyck MB R0G 1K0. (1856-1931); and, List of the Descendants of They married on 08 August 1835 in Katharina Loewen (1859-1930 and Klaas Chortitza, and had the following children, William Schroeder. Translation of Familien- Peters (1855-1932) (3 booklets out of 5) Hendrich (1836), Tobias (1838), Helena Chronik (Family Chronicle) of Gerhard (1839), Jacob (1841), Maria (1846), Heinrich Doerksen (1866-1930) (Winnipeg, n conjunction with the Loewen Family Abraham (1849), Katarina (1852), Frans MB: Private publication, 2005) IReunion held in July 2002, five separate (1853), Anna (1856), Sara (1859), and descendant listings were prepared and Johan (1864). Contact: Bob Walton, 93 his booklet contains the work of William distributed. These titles represent the first Nature Park Dr., Campbell River, BC (Doerksen) Schroeder, born 1927, who T three. Each booklet begins with the same ten V9W 7Z9, phone (250) 923-9214 or e- translated from the old Gothic German script leaves containing “The Story of Heinrich into English, the writings of his Grandfather mail [email protected]. Gerhard Doerksen. The compilations also includes some loose genealogical lists Send inquiries to Alf Redekopp, 600 preserved by Jessie Doerksen (1904-1987) Shaftesbury Blvd., Winnipeg, MB R3P 0M4 or plus an appendix with the Schroeder branch of e-mail: aredekopp@ mennonitechurch.ca the Doerksen family tree. The type setting and photo reproductions for this book were done by Ruth (Schroeder) Lavasseur. Gerhard Doerksen (1866-1930) was trained as a teacher, came to Canada in 1924 and died at Pigeon Lake, Manitoba. Contact: Wm. Schroeder, 832 Wicklow St., Winnipeg, MB R3T 0H7.

William Schroeder. The Family of Abram and Maria Friesen, Great Deer, Saskatchewan (Winnipeg, MB: Private publication, 2005).

his book begins with a biographical sketch Tfor Abram Friesen (1859-1933), son of Peter Friesen (1812-1891) and Maria Balman (also Banman) (1814-1860) of the village of Bergthal, Bergthal Colony, South Russia; and A New Year’s Wish written by Catharina Thunin (?) of Brunau for 1 January 1783. his wife, Maria Dyck (1859-1931), daughter of The original was brought to Canada by Heinrich and Sara Loewen in 1876, and is currently part Heinrich Dyck (1832-1887) and Maria Epp of the estate of Katherine (Loewen) Symington. Who is this Catharina and what is her connection (1833-1877) of Friedrichsthal, Bergthal to the Loewen family (ie. Heinrich Loewen (1823-1908) and Sara Toews (1827-1889)? Colony, South Russia. Both families One theory is that Catharina was the daughter of Hans Thun of nearby Jackendorf, baptized immigrated to Manitoba between 1874 and into the Baerwalde Flemish Mennonite Church in 1790. Since the average age of baptism was about 20 years of age that would make her about 13 years old when she wrote the New Year's 1876 and settled in the village of Rosenthal, letter. Johann Thun of Jankenforf had 6 children in 1772 and 8 in 1793. Glenn Penner of Guelph located on the Mennonite East Reserve where who has looked at the census records of the time, thinks this Johann (Hans) is the ancestor of Abram and Maria were married in 1878. By most of the Mennonite Thuns. This family is rare in Canada but better known in the US. 1881 they had moved across the Red River and Another theory is the writer of the letter is Catharina Thimm listed in the B.H. Unruh’s were living in Kronsgart about seven miles Niederländisch-Niederdeutschen Hintergründe as the husband of Cornelius Wieler who migrated south of Plum Coulee. In 1902 the family from Prussia to in 1818 (p. 365). Can anyone provide information on how any of moved to Saskatchewan and settled at Great these families might have been connected to the Heinrich and Sara Loewen family? Contact: Deer in 1903. In addition to the family history Ralph Thorpe, 136 Darlington Private Unit 504, Ottawa, ON K1V 0X6 or e-mail information, the book contains a genealogical [email protected]. Page 4 The First Mennonite Sänger- May 1893. speakers, and particulars of the songs sung The first report was entitled, by the choirs.5 The Sängerfest began early fest in Russia appropriately enough, “Unser erstes Sunday morning and continued on into the südrussische Sängerfest.“4 The unknown late afternoon. The morning program by Peter Letkemann author [the lower corner of the page, included 22 choral selections, several where the authors name was located, was congregational hymns, a lengthy he first Mennonite Sängerfest in Russia torn off] gave no details of the Sängerfest Gebetsstunde [prayer meeting], and two Ttook place on 30 May 1893 in the itself, except to say that seven choirs were Festreden by the visiting Baptist Mennonite Brethren Church of Rückenau present and that two visiting [Baptist] preachers Johann Kargel and Samuel (Molochna). Given the significance of this preachers, Kargel and Lehman, spoke Lehman. After the lunch break, the event for Russian Mennonite music history, during the program. The rest of his article afternoon program presented another 11 it was disappointing to Wesley Berg and offered a) a rationale in defence of this choral selections, several congregational myself that no details of the program could and any future festivals, and b) the subtle hymns, and two messages by Prediger be found at the time we undertook our criticism that in the future both choirs and Isaak Regehr and David Duerksen. research into Mennonite choral singing 1 conductors could benefit from the The festival opened with the song many years ago. The second Sängerfest, instruction of a professionally trained “Anbetung” [see photo], sung by the held in Rückenau the following year on 29 conductor. visiting MB choir from Herzenberg (some May 1894, received extensive coverage in 2 The third report was written by 200 km north of the Molochna Colony). the Zions-Bote; but it seemed that copies Bernhard Martens (Petrovka) and entitled This was followed by the visiting choir of the Zions-Bote for the year 1893 had “Nachklänge zum Sängerfest.”5 Martens from Bessabotovka (a Baptist settlement unfortunately been lost. Other Mennonite also gave few details of the program, near Barvenkovo6) singing “Da bin ich newspapers of the period made no mention writing instead more about what the gern” [see photo]. Other visiting choirs of the 1893 festival. The only description I various speakers had said than about the came from the Mennonite Brethren found, was a short notice published in singing of the choirs. In general, he felt congregations in Andreasfeld and September 1893 in the journal of the 3 that the choirs harmonized well Friedensfeld, and from the neighbouring Christlicher Sängerbund. [“harmonierte es sehr gut”], but qualified village of Rosenort (Molochna). They Several weeks ago, however, I made the his praise with the comment that “their were hosted by the choir of the Rückenau joyful discovery that issues of the Zions- accomplishments – in terms of rhythm, MB Church. The six choirs sang Bote for 1892 and 1893 had now indeed tempo, tone production and harmony – separately [a total of 22 songs] and also been located and that photo copies of these were varied” [“verschieden”]. joined in 11 Mass Choir selections. The were available in the Centre for MB Studies In the lengthy report entitled simply Mass Choir consisted of the six in Winnipeg. Leafing through the issues of “Ein Sängerfest”, J. Fast finally provided participating choirs, together with a July and August 1893 I was delighted to details of the entire program, including the number of individual singers from other find not only one, but three lengthy reports names of the participating choirs and villages. In all, there were a total of about on the first Mennonite Sängerfest of 30 120 singers. The musical repertoire was taken almost entirely from the anthologies Sängerfreund (1889-1890) and Liederperlen I (1891-1893) – edited and published by Isaak Born (1853-1905). Born, together with a selection committee of 3 or 4 fellow conductors, chose the songs from a large variety of German and American songbooks, transcribed them into Ziffern notation and published a 4- page leaflet, which was sent to Mennonite [mostly MB] member choirs of the Sängervereinigung (choral association) on a monthly basis. This choral association was affiliated with the Christlicher Sängerbund in Germany, founded in 1879. 7 Isaak Born and his 66-voice choir from Lichtfelde (Molochna) had joined the Christlicher Sängerbund in 1886. Given the fact that he was probably the initiator and main organizer of the Sängerfest, and one of the most experienced Mennonite choral conductors at the time, it seems Page 5 odd that Isaak Born’s own choir did not Chöre). New twist on Glamour participate in either the 1893 or 1894 Being the first of its kind, it seems that Sängerfest. the idea of a Sängerfest was greeted with trasbourg, France - Sarah Thompson, The musical repertoire of all Russian a certain degree of suspicion by some in Sthe North American representative on Mennonite choirs consisted of three major the Mennonite community. But all of the Mennonite World Conference’s youth and musical types or styles – 1) through- reports conclude that it was a great young adult committee, AMIGOS, was composed American anthems or German success. The large Rückenau MB church named one of Glamour magazine’s “Top 10 College Women” in the USA. She was motets, 2) strophic German Chorlieder, was filled to capacity, and in spite of the featured in their October 2005 issue. and 3) American gospel songs. In this first subtle and “implied” criticisms voiced Thompson, 21, is a senior women’s Mennonite Sängerfest, about one-half of above by two of the reporters, it seems studies and international studies major and the 33 choral selections were of the that all those present were unanimous in student government president at Spelman “Gospel Song” variety; the other 16 regarding this first Mennonite Sängerfest College, a historically Black college for selections were divided equally between as a great “blessing,” and as a harbinger of women in Atlanta, Georgia. Known in the Chorlieder and anthems. The only more and better things to come. college community as an antiwar activist, Russian song in the program was the she also recently interned at the U.S. national anthem, “Bozhe Tsarya” [“God Endnotes: Justice Department to “learn how to effect Save the Tsar”], sung by the Mass Choir. change from within the system.” None of the Zions-Bote reports 1. Wesley Berg, From Russia with Music, A In the feature, Thompson said that “the provide names of the choir conductors for Study of the Mennonite Choral Singing Tradition in Canada (Winnipeg: Hyperion act of forgiveness is essential to social this occasion, but from other sources we Press, 1985), 22-23; Peter Letkemann, “The change,” which reflects her Mennonite can identify two of these. The MB choir Hymnody and Choral Music of Mennonites faith. Currently, she is active in the from Andreasfeld was conducted by the in Russia, 1789-1915,” Ph.D. Dissertation, Atlanta Mennonite Fellowship but her young Aron Gerhard Sawatzky (1871- University of Toronto, 1985. home congregation is Prairie Street 1935), who had just taken over the choir 2. Isaak Born, “Unser zweites Sängerfest”, Mennonite Church in Elkhart, Indiana. that year. Being relatively inexperienced, Zions-Bote, 18 Jul 1894, 2; Friedrich Thompson entered the contest for a bit Schweiger, „Ein Besuch unter den Sängern he and the choir did not attempt any of fun; winning was not a serious in Russland,“ Zions-Bote, 26 Sep 1894, 2-3. ambition. “My friend convinced me to difficult anthems on their own, choosing 3. Sängergruß 15, Nr. 9 (September 1893), p. instead to sing three simple gospel songs. 69 apply. I didn’t think Glamour would want The MB choir from Friedensfeld was 4. Zions-Bote, 12 Jul 1893, 3. anything to do with a young activist conducted by Bernhard B. Dueck (1869- 5. Zions-Bote, 16 Aug 1893, 3. Mennonite whose history taught her to question critically mainstream culture’s 1937), who had begun conducting the 5. Zions-Bote, 26 Jul 1893, 3-4. 6. P.M. Friesen, Die Alt-Evangelische emphasis on physical appearance, makeup choir the previous year (1892). They Mennonitische Bruderschaft, p. 451. and fashion. I was surprised when I chose to sing four selections on their own: 7. Peter Letkemann, “The Christlicher received the call.” The contest used to be two gospel songs and two anthems by the Sängerbund and Mennonite Choral Singing for the “Best-Dressed College Girls.” “I American composer H.R. Palmer (both in Russia,” Mennonite Life, Vol. 41 no. 4 certainly would not have won that printed in Liederperlen, but borrowed (Dec 1986), 4-10. contest!” she says. from the popular anthology Geistliche “I decided to apply for the Glamour contest because I wanted to affirm all women and men who are working for positive social change and doing antiwar work,” she said. Thompson’s story most likely marks the inaugural time that the word “Mennonite” has appeared in the magazine. One of her professors said, “In my 23 years of teaching, she’s the most impressive student I’ve ever met. I want her to run for President one day.” Thompson is not nearly as concerned about a presidential race as she is about serving the youth and young adults of North America through the AMIGOS committee. “We are working to create a global network of young Anabaptists. If appearing in Glamour can help this cause, that’s great!” she remarks. Thompson won a $2,000 cash prize and a trip to New York City. Mennonite World Conference media report Page 6 James Urry, Mennonites and Politics

ell known anthropologist James WUrry of New Zealand launched his new book at the Centre to a crowd of over 150 people on March 4, 2006. The book is entitled Mennonites, Politics, and Peoplehood: Europe – Russia - Canada MHC News 1525 to 1980. Starting with the Schleitheim Confession of 1527, which ince January 2006 CMU student stated that rulers obtain their position and SRachelle Friesen of Waldheim has power because of violence (or threat of it) James Urry greeting George Richert during been working several hours a week the book signing at the Heritage Centre, and that the participation of Christians in March 4, 2006. Photo credit: Conrad Stoesz assisting with the sorting and filing of such violence was not appropriate, the church bulletins received from our book follows Mennonites’ understanding Urry also highlighted the 1973 Mennonite congregations from across and involvement with civic politics. Canada. She has also assisted with Manitoba provincial election where Con- Urry traces the political views of servative candidate Alfred Penner took sorting and filing serials and periodicals. Mennonites in Holland, Prussia and This student help is a big assistance to our returning officer George K. Epp to court. Russia and pointed out in his address that Ministers were not allowed to be Centre and very much appreciated. Prussian Mennonites were wary of Sharon Brown who worked on the returning officers and Epp at the time was constitutions where rights were enshrined a lay minister. Urry was intrigued that a Christian Heritage Library sermon into laws and rather sought to live in collection project in 2002 has also come Mennonite would take a fellow Menno- places where they received privileges nite to court over politics. to the Centre regularly since January. She (Privilegia) from autocratic leaders who spent some time as a volunteer editing The book also deals with changing could not be removed from office at the dynamics in the Mennonite communities encyclopedia entries for the Global whim of the masses. This is one reason Mennonite Encyclopedia Online with each wave of migration and the Mennonites chose to deal with the changes that they brought to the way (GAMEO) project. Currently she has Russian Tzarina – the largest autocrat in been hired to turn biographies published politics were viewed. Differences between the world at the time. denominations and urban/rural Menno- in Preservings magazine into entries for Urry was surprised to find Manitoba GAMEO. This project is being made nites are also discussed in the book. Mennonites involved in civic politics as After Urry’s introduction to the book possible through a grant from the D.F. early as the 1890s with the race between Plett Historical Research Foundation Inc. he entertained questions from the Enoch Winkler and William Hespeler in audience, followed by a book signing. Edward and Elisabeth Enns are the riding of Rosenfeld in 1899. In some translating the diary of Jacob P. Janzen Sales of the book were brisk. Copies can Mennonite gatherings Hespeler was called be ordered from the Mennonite Heritage (1880-1963) which the Centre acquired in “our candidate” and people were 2004. The diary which the Centre holds Centre for $27.95 plus applicable taxes, encouraged to vote for him. In the end shipping and handling. spans over 35 years, beginning in Russia Hespeler won by 17 votes. where he worked in the Bethania Mental CDS Hospital, through the years of revolution and unrest leading to the emigration from Russia, to the years of farming in the Springridge area near Pincher Creek, Alberta. The Enns’s need to be commended for their dedicated service and contribution to future generations. Archivist Conrad Stoesz continues to process additional collections. Some of the more recent collections that have been processed include the Cornelius Krause fonds, the William Janzen fonds, the David D. Janzen fonds and the Jacob Hoemsen fonds. Conrad is on the planning committee for a major conference on the experience of Conscientious Objectors which is scheduled to be held at the University of Winnipeg in Fall 2006. Further details will follow. CMU student Rachelle Friesen assisting Heritage Centre Administrative Assistant Connie A.R. Wiebe with sorting and filing periodicals. Photo by Alf Redekopp. Page 7

4AYLOR!VENUE 7INNIPEG -ANITOBA2-:

Oral History Project t is often difficult for people to write Itheir stories and adequately describe their relationship to their family, church and community. While for some people writing comes relatively easily, for others it is a task and chore in which they do not readily engage. As each generation passes, the stories of faith, relationships and community history become lost. In order to capture Front rows (l-r): Sr. Therese Bilodeau (Missionary Oblates of St. Boniface), Sr. Agnes more of these stories, the Centre for MB Breton & Lynn Champagne (Filles de la Croix), Kimberley Hiebert (St. Gianna Parish), (Myrna Brownlie & Doreen Oliver (Diocese of Rupertsland), Sr. Gerarda Pura (St. Studies is embarking on a long-range oral Benedict’s Monastery). Back rows (l-r): Wolodymyr Senchuk (Ukrainian Orthodox Church history project and concentrating initially, of Canada), Darren Pries, Conrad Stoesz (Mennonite), Diane Haglund (United Church of though not exclusively, on those Canada), Ken Reddig & Alf Redekopp (Mennonite). Photo Credit: Lorie Mayer. congregations and church members whose stories are not well known. Religious Archives Group Recent Accesions To facilitate this project, the Centre has purchased a very special piece of Nine religious archives in Manitoba met 1. William Schroeder has donated a book equipment, a CD recorder that will enable in late January at the Centre for MB on the construction of Dutch windmills the interviews to be recorded directly in Studies in order learn from each other as entitled: Molens and written by Ir. F. digital format. This will enable easier well as work together in common Stokhuyzen. It is profusely illustrated access as well as enhance long-term projects. Of concern to the gathering was with drawings and photographs. storage in a secure format. In the past, how best to instill a sense of history oral history projects were recorded onto within each religious denomination or 2. Saskatchewan conference and congre- cassette tapes in analog format. The group, as well as properly keep the gational records including the congre- process of transferring from analog into records in the best possible format. gations of: Regina Chinese Com- digital format was laborious and often Consensus was that the group should munity Church, North Battleford quality was lost in the process. work together in promoting such projects Fellowship, Regal Heights MB Church, As with all oral history programs, as Christian Unity Week, promoting Sunrise Community Church and people being interviewed will need to Heritage Sunday or Christian History Central MB Church. Donated by the give permission to the Centre for research Week as well as circulating displays such Saskatchewan Conference. use of their oral histories. This ensures as the Mendis Photography Display which that personal privacy and legal is comprised of photographs of a wide 3. Anna Thiessen diaries, photographs, requirements are properly met. variety of church buildings in Manitoba. and correspondence covering her time We ask our readers to identify people The group has been active within the at the Herbert Bible School, Biola who they feel should be interviewed for broader Association for Manitoba Bible school in Los Angels and her this project. Please send suggestions to Archives for a good many years, but more time at the Mary Martha Home in either Conrad Stoesz or Ken Reddig. We recently has found renewed energy to Winnipeg, Manitoba. -- 1913-1976. will then make the proper contacts and address concerns and issues among Donated by Doug Schulz. initiate the interview process. The broader religious archives. It was noted the participation, the better information continually throughout the meeting that 4. Peter P. Isaak original and published we will be able to garner for a fuller the group needs to work together more poetry, stories, sermons, and autobio- understanding of the story of the closely rather than each archives graphy. -- 1926-1961. Donated by Mennonite Brethren Church and remaining isolated within their respective Frieda Rogers. CDS community. KR religious affliations. KR The Centre for Mennonite Brethren Studies has received a request from Germany for back issues of the Mennonitische Rundschau. They are looking for the years 1946-1978. If you have extra copies of any year (including earlier than 1946) please contact the Centre. Page 8 In 1986, Chu Chun-Chong (Aymon Letter to the Editors Chu) began a Chinese outreach program Re. Review by Roland Sawatzky of called Gideon Chinese MB Church David Quiring’s The Mennonite Old through Killarney Park MB Church in Colony Vision (Mennonite Historian, Vancouver. Although the ministry closed Vol.XXXI, No. 3 (Sept. 2005) down for a time, its members later became the founding members of read with interest the review of David Vancouver Chinese MB Church. The IQuiring’s book, The Mennonite Old churches in Regina and Winnipeg have Colony Vision, and hoped as I did that continued to minister despite the there might be some challenges to the challenges they face. position Quiring took to that “vision,” but Each congregation has its unique and in vain. individual story. While this brief Pacific Grace Mission Chapel / Pacific Surely one might expect that a careful overview concludes in 1996, as with all observer of the Old Colony way—and a Grace MB Church Photo credit: CMBS NP churches, there have been successes and 149-01-5842 reviewer with a genuine interest in their failures. But from its humble beginnings welfare—might show some sympathy for over 50 years ago as a mission within the the disadvantage and hurt experienced by inner-city, today the result of that mission thousands of Old Colony families, but Chinese MB Churches is 20 Chinese MB churches in seven cities (cont’d from p. 2) there appears to be none. and in three countries. Fourteen of these I’ve read Quiring’s book carefully and churches are in Vancouver’s Lower found it greatly troubling. Quite frankly, I expansion of the building began in 1984, Mainland. the church became financially self- can’t understand an academic and These Chinese Mennonite Brethren historian who can examine closely the supporting in 1985, and by 1988 the churches, in concert with the Canadian church had paid off its mortgage and situation of the Old Colony people and Conference of Mennonite Brethren apparently see the illiteracy, poverty, begun a missions program. In 1995, a Churches, now have their own publication larger building at 3215 School Ave. was unsustainable population growth, known today as the MB Chinese Herald. landlessness, the “blind following” purchased, with the church borrowing They are a vibrant community of $580,000 from the bank and $190,000 demanded of members by ministers and believers who identify with the Mennonite leaders, etc., and yet never express interest free from members of the Brethren in Canada. And while some of congregation. The new mortgages were compassion for the plight of these people them may prefer to speak a different or see the drive for isolation as bringing paid off by 2000. language, their story has the similarities of The two Chinese MB churches unnecessary harm. persecution, struggle for identity, within There are many problems with established in the 1970s were located in the larger Anglo-Canada landscape much Vancouver, where a significant number of Quiring’s book. Some are historical. Old like those previous immigrants of Russian Colony leaders don’t know their own Chinese were living. But during the Mennonite descent. 1980s, churches were also established as a history back farther than a few result of outreach programs to refugees generations. Even though they promise to Joseph Kwan is the editor of MB Chinese pass the church on to the next generation from Southeast Asia as well as students Herald. from Hong Kong. In Saskatchewan the exactly as they think they got it, they Regina Chinese Community Church and don’t really know where that vision of the Sources church originated. So using a form of in Manitoba the Winnipeg Chinese MB J.M. Bumsted, The Peoples of Canada: A Church were founded under these Post-Confederation History (Don Mills: High German in church and school is a circumstances. The high number of Oxford University Press, 2004) sacred duty to their forefathers, even overseas students created a special Joseph Kwan, “We are in the same family: though they rarely use it otherwise and for challenge for these churches – because the The Growth of Chinese MB Churches”, MB many it is virtually a foreign tongue. And turnover was high, establishing a solid Herald, Vol. 40, No. 21, 2001, pp. 1-8 Quiring doesn’t help when he relates a Peter Penner, No Longer at Arms Length: leadership and financial stability was version of their linguistic history that is Mennonite Brethren Church Planting in clearly faulty. difficult. Canada (Winnipeg: Kindred Press, 1987) Three other Chinese churches were He doesn’t appear to know that those also established, one in Scarborough, Ont. forefathers once worshipped in Low (Grace Gospel Church, Chinese) and two Index of Russian Mennonite German and used a Bible (there was a in Vancouver (Faith MB Church and Martyrs Low German Bible and also the Dutch Vancouver Life Chinese MB Church), but Biestkens Bible) that they could read in all three closed within 10 years. Faith MB Low German. They made the switch to An English index of the contents for the High German in the church and school in Church was officially a “multi-ethnic two-volume Mennonitische Märtyrer… church” but was composed mostly of the central Vistula region of Prussia and by Aron A. Toews has been completed by Poland because of the growing political young Chinese, particularly students, who Harold Jantz and can be acquired by wanted to worship in English. Vancouver and economic ascendancy of central contacting either the Centre for Germany—very worldly influences—over Life Chinese MB Church worshipped in Mennonite Brethren Studies or the Swatowese, a Chinese dialect spoken in the more Low German-speaking area Mennonite Heritage Centre in Winnipeg. around Danzig. eastern Guantong and Fujian provinces. See contact information p. 2. Page 9 Some are religious. While Quiring negotiate in their own interests. The result Bible teaches”, this does not change the doesn’t make as pointed a matter of it as is that too often they are taken advantage fact that by any modern definition of reviewer Sawatzky, he certainly does treat of, or simply make poor financial deals. “ethnicity”1 they are an ethnic group. The the Old Colony as though they were an Some have succumbed to the temptation logic of social structures within an ethnic ethnic group. Nowhere in the book does to become drug mules to bolster their enclave go far beyond “beliefs about what he explore the nature of their relation to incomes. Others become alcoholics to the Bible teaches” and include a Jesus Christ. But the underpinnings for escape the harshness of their life. worldview based on decades of historical the walls of suspicion and their insistence What should one say about the experience, interethnic relations, on remaining separated physically from resistance of church and community economic systems, and individual other groups are their beliefs about what leaders to even such--it would seem to decisions. the Bible teaches. These include such most of us--harmless or positively helpful As for Quiring’s position on the role of ideas as the obligation of leaders not to activities as sports, youth gatherings, MCC in Mexico, the fact is there have bring change or the fear that any rule of Bible studies or singsongs for the young been unrelenting tensions between the church is a rule given by God. people? conservative Mennonite colonies (in Both Quiring and Sawatzky appear to One could go on. I find it troubling in Mexico, Bolivia, and Paraguay) and MCC think that it is wrong for others to the extreme that Quiring can document for decades, and Quiring goes to some challenge such understandings, Sawatzky many of the ills among the Old Colony length to try to explain them. Although I almost more than Quiring. But when has and still appear to argue that it was too chose not to judge this issue personally, I historic or New Testament Christianity bad that many could “escape to Canada” believe his “negative” stance towards ever given up its obligation to witness to to cope with their poverty or that MCC MCC should be viewed with some its faith or to engage other Christians from should have interjected itself in their seriousness by those who are truly within its understanding of the faith? needs. interested in helping Mennonites in That’s a denial of the very essence of the Do Quiring and Sawatzky feel any real Mexico. For the record, it should be noted life in Christ. empathy with the people whose worlds that contrary to Jantz’s view, Quiring This isn’t about embracing a are so shrunk because of a view of the points out many times the real assistance conservative way of life. Anyone who has outside and of faith that they’ve inherited. Old Colony individuals have received followed Amish Mennonite work among Why is it that we can profess such from MCC. This help is contextualized the Old Colony knows that they have been concern for the needs of our world and yet within a larger understanding of MCC more explicit than almost any of the MCC show so little heart for the people who are activities and Old Colony power workers in challenging tenets of Old children of the same villages we lived in structures. Colony belief and practice. Among other only a century and a half ago? It should 1Barth,, Fredrik 1969 Ethnic Groups and things, they have tried to help bring an weigh on our collective Mennonite Boundaries. Boston, Little Brown. understanding of how to distinguish conscience! The harms and disadvantages Bentley, G.C. 1987 “Ethnicity and between the commands of God and man- these people experience flow directly out Practice”. Comparative Studies in Society and History 29: 24-55. made rules that a community might of the religious understandings and develop. worldview they’ve acquired. Challenging Roland Sawatzky Some of the problems with the book are it is no sin! Winnipeg, MB simply human. No one can enter into the Harold Jantz Nov. 16, 2005 experience of the Old Colony people Winnipeg, MB without recognizing the suffering Sept. 28, 2005 thousands have experienced simply Upcoming Publication because of the outcomes of their beliefs Re: Response to “Mennonite Old and practices. Large numbers live in Colony Vision” Review he book Creating Communities. A poverty. In the most conservative settings, THistory of Mennonites in Manitoba only the landholders have voting rights. hile I certainly respect Mr. Jantz’s by John J. Friesen is planned to be The more successful become ministers Wemotive response to my review of published later this year. It will cover the and community leaders. The less Quiring’s book, as well as his concern for Mennonite story from the earliest successful get little sympathy from them. the many disadvantaged members of the settlements in the 1870s to the 1990s. The The Mennonitische Post reported last year Old Colony church in Mexico, I would study is inclusive, encompassing the that in Bolivia dozens were like to make a few things clear about the various communities and church group- excommunicated when they went to work nature of the review itself. My purpose ings. The themes include health care, for Bolivians out of need. The same was to outline the qualities of Quiring’s community settlements, political involve- happens when they place rubber on their analysis of Old Colony life and the ment, education, peace, theological deve- equipment at certain seasons. When the society’s contact with MCC. My purpose lopments, service, mission, and more. All work is over, the practice is that they was not to judge the Old Colony system. Manitoba Mennonites should be able to apologize and are received back into the Quiring provides solid evidence of the find their place somewhere in this study. church. It creates a debilitating hypocrisy. nature of ethnic boundary maintenance in One of the stories of interest is that of The poverty of their education also Old Colony settlements. While Jantz Dr. Mrs. Katherine Thiessen from the means they resist innovation and change maintains that “the underpinnings for the village of Hoffnungsfeld near Winkler. which their farming should demand. They walls of suspicion and their insistence on Starting in the early 1880s, she served as a can’t speak the language of the country remaining separated physically from other medical practitioner for more than 20 well—if at all—and find it difficult to groups are their beliefs about what the (cont’d on p. 11) Page 10 Book Notes and adds some new photos and efforts to respond to the accusations such information that has come to the author’s as the charge that they were really by Adolf Ens attention since the first edition came out Germans and therefore could not be in 2002. Helmut Harder, David Toews trusted. Were they ethnically German or Was Here 1870–1947 (Winnipeg: CMU Dutch? And how did this relate to their Harvey L. Dyck, John R. Staples and Press, 2006), Pb., 346 pp.; $32. religious identity? John B. Toews, comp., ed., and trans. The fundamental issue that was at the Nestor Makhno and the Eichenfeld center of debates within the community, Massacre: A Civil War Tragedy in a Another Book Note as well as in negotiations with the Ukrainian Mennonite Village (Kitchener: authorities was: “Who are the Pandora Press, 2004). Pb., pp. 115. new book by Abraham Friesen, Mennonites?” This question is still one of This slim volume brings together the Professor of Renaissance & A the most critical questions for Mennonites accounts of Mennonite witnesses and Reformation History, Emeritus, at the today. Both within and outside the Ukrainian recollections of the 1919 University of California at Santa Barbara, Mennonite community this question still massacres by Makhno forces in the has just been published by Kindred begs for a definitive response. Iasykovo area with historical analysis of Productions and the Historical Abe Friesen’s study is the most the civil war setting in which they took Commission of the US & Canadian thorough study to date of the place. The occasion was the memorial Conferences of Mennonite Brethren developments pertaining to the special service held at the former village of Churches, entitled In Defense of Mennonite privileges and the struggle for Eichenfeld in May 2001 to honour the Privilege: Russian Mennonites and the identity within the Russian Mennonite victims and work toward a peaceful State before and during World War I. community. Friesen carefully analyzes healing of memories. The combination is Price: $39.99 (pb), $49.99(hdc). these developments and places them in both moving and informative. Abe Dueck, currently the Executive the context of the history of the Helmut T. Huebert and Springfield Secretary of the MB Historical Anabaptist/Mennonite movement since Publishers of Winnipeg have provided a Commission, writes in describing the th steady stream of material on the book that during the past fifty years there the 16 century. He also seeks to address Mennonite experience in Russia/USSR has been an explosion of literature on the the question of the relevance of that ever since the first edition of the Mennonite experience in Russia and the experience for Mennonites today. Schroeder-Huebert Mennonite Historical Soviet Union. Memoirs, biographies, This account is a truly fascinating one Atlas first appeared in 1990. Currently novels, family histories, village histories, which will most certainly intrigue the Huebert is working on a volume entitled general histories and thematic studies, scholar and general reader alike. “Mennonites in the Cities of Imperial have all contributed to the wealth of Russia.” Monographs on Barvenkovo (50 material available to contemporary pages), Millerovo (83 pp), (33 Mennonite scholars and other readers. Caobo Company pp) and Orechov (20 ppp) were released The opening of a number of archives in (cont’d from p. 1) in limited circulation in 2005. Any one the former Soviet Union and the now . One hundred or more researching family history in one of these microfilming of many documents Red Guards, reinforced by well-armed locations will find in these chapters a previously not available have added to the desperados from the Black See Fleet, wealth of information, including maps, richness of primary sources in recent spent ten days looting and terrorizing the photographs, lists of businesses, churches decades. region. Even before the “Halbstadt Tage,” and events of interest to the larger Most of the recent studies, however, though, confiscation of estate lands, Mennonite community. have belonged to the general category of destruction of buildings, and theft of Hilda J. Born, Third Daughter: Living social history. Relatively little has been moveable property by local peasants had in a Global Village (Abbotsford, BC: done to advance our understanding of the commenced. The Molochna never Imprint Press Publishers, 2006), Pb., pp. intellectual and religious history and recovered, and the lucky ones left Russia 178. This autobiography describes in identity of Mennonites during the Russian in the 1920s, many settling in Canada. some detail life in southern Saskatchewan phase of the Mennonite experience. Molochna 2005 during the great Depression and in the Mennonites in Russia had already Now a part of independent Ukraine, the Fraser valley of British Columbia later on. migrated several times since their Molochna region remains deeply Each of the nine chapters is subdivided beginnings in the 16th century because of depressed economically and socially. into generally short topical sub-units. This persecution and hardship and the fear of Once a town of about 20,000, Halbstadt- does not make for a smooth chronological loss of special privileges known as Molochansk has shrunk to about 7,000. story, but the author’s skill in writing “Privilegia”. A large number had left Perhaps over half of Molochantsi are results in a very readable social history Imperial Russia in the 1870s because of elderly with minimal government narrative. A dated timeline and concise the government’s attempts to assimilate pensions and few social services. Many genealogy in the appendix allow the them into the nation state. The majority old Mennonite buildings survive, but are reader to place the author and the story in remained and prospered, but not without becoming increasingly dilapidated. Only historical and geographical context. having to resist new attempts to withdraw two or three businesses remain active. The biography of Bishop David Toews many of their privileges. In the early part Molochansk boasted one of the largest is back in print. The slightly revised of the 19th century, particularly after grain elevators in Russia, still standing, second edition corrects some unfortunate 1910, the pressures became increasingly but the huge silos are said to be nearly errors that slipped into the first printing intense and called for very concerted empty. Broken windows point to perfectly Page 11 good apartment buildings that are no Ultimately Caobo Company would invest judgment. For too long, in their view, longer inhabited; most other buildings up to US $2 billion (Prospectus, p. 8). Mennonites had flaunted their wealth and appear depressingly run down. The Flaws in the plan turned a blind eye to the poverty of the surrounding fields, once belonging to In its prospectus Caobo is described as peasants. Similarly, the theme runs deep large collective farms, have now been “a planned real estate investment firm” in Anabaptist tradition that our destiny is broken up into small plots and these titled whose mission is “to acquire the to suffer persecution and periodic loss of to former farm workers. Too small to Mennonite lands of Ukraine through material possessions. We may even farm profitably, the little plots are now restitution, and to be the corporate welcome such loss as a sign of our leased back to wealthy landowners. In owner/steward overseeing their long-term, “chosenness” and as a condition of our summer the fields are filled with profitable development” (p. 2). In order return to a living faith. Sacred though sunflowers and ripening wheat. There for this to happen, however, the Ukraine many Mennonites feel this land to be, it remains a large state-owned cattle Parliament would need to pass a special would cut against the grain for them to breeding station near Molochansk. Restitution Law–a kind of new step forward now to reclaim possessions Mennonite Centre Ukraine, the primary “Privilegium”–to transfer to Caobo, that were only transitory to begin with, humanitarian organization in town, representing Mennonite descendants, particularly if it meant ejecting the current opened its doors in the renovated ownership of the land. No such law is owners. Mädchenschule in 2001. Known in contemplated, and various political Authentic restitution Canada as “Friends of Mennonite Centre factions in Ukraine oppose even selling The Caobo plan calls for Mennonite Ukraine,” our group has underwritten land to foreign companies, let alone reentry into Ukraine in a way that would some two hundred-fifty humanitarian giving it away. Current Ukraine law make a difference economically for a projects ranging from emergency medical prohibits the sale of land to foreigners. frightfully depressed rural area. There is aid to computer training, from Second, Caobo cannot legitimately claim nothing wrong with this notion. As scholarships for local university students to represent the Mennonites dispossessed Mennonites we have both a historical to city dumpsters. over eighty years ago. Third, Western mission and a humanitarian mandate to Paul Willms and the Caobo Company know-how and investment clearly offer no return to Ukraine. We may no longer own “Caobo,” if the reader wonders, is an panacea for Ukraine; the answers to the land, but we do “own” an important unwitting mistransliteration of the Cyrillic Ukraine’s economic woes will need piece of Ukrainian history; it is an “Slovo,” or “Word” in Russian. The grassroots Ukrainian remedies. Finally, authentic form of restitution to give that “company” consists mainly of CEO Paul the “restitution” envisioned by Caobo history back to Ukrainians as they seek to H. Willms, a real-estate broker-developer does not mean “restoring” the land to shape a new national identity. Moreover, from Everett, Washington, and his partner Mennonites but taking it away from restoration of the broken relationships and company president, patent attorney current Ukrainian owners and giving it among Mennonites and their Ukrainian- Boris Tankhilevich, a Russian American solely to Caobo Company. Russian neighbors calls for a strong, from California. Willms is of Mennonite Notion of “restitution.” imaginative humanitarian effort, one that background; the company has no other The Caobo principals assume that should include economic development. Mennonite connection. On a trip to Mennonites would want to repossess their Unworkable as the Caobo scheme may be, Ukraine last year, the partners saw the ancestors’ farms and estates and that this it may spur humanitarian organizations rich Molochna farmland once belonging would offer emotional closure for the like my own to take a closer look at the to our relatives, observed the depressed wrong done to parents and grandparents. possibilities for economic development. economic situation, and had an While it is true that Chortitza and David P. Sudermann is a member of the inspiration: why not start a tiny Molochna, along with other Mennonite Board of Director of the Friends of the corporation, sell stock to wealthy settlements, often seem like sacred places Mennonite Centre in Ukraine. Mennonites, and then use the capital to to those whose roots are there, it is lobby the Ukraine government for the unlikely that descendants, now fully Upcoming Publication return of Mennonite land–somewhere integrated into North American society, (cont’d from p.9) between one-half million and one million would desire to reclaim the old property years. Even though Mennonites were at acres–confiscated under communism? from current inhabitants. And if the first wary of a woman medical person, she Taking ownership of this vast tract of land memories of violence and dispossession was eventually widely accepted within the for free, the company could then attract do indeed linger across generations, how community. When medical professionals large investment banks, develop would investing in the Caobo scheme lay moved into Morden and opened a agribusiness on a massive scale, introduce them finally to rest? hospital, she was opposed by them, and Western-style farming methods, build a More to the point, even before the sued, likely because of the competition large tourist center, plant vineyards, and Russian Revolution, Mennonites felt she provided. She refused to defend sell real estate. Foreign investment would ambivalent about the prosperity they had herself in court because she did not think stimulate the depressed economy, jobs achieved in the Russia, often at the it was appropriate for a Mennonite would be created for unemployed expense of cheap Russian-Ukrainian Christian to participate in a court battle. Ukrainians, and the partners would make labor. Some Mennonite leaders of the She suffered the losses, and eventually a lot of money. They propose to revolutionary period, such as Elder stopped practicing. accomplish this by “harnessing” western Heinrich Unruh of Halbstadt and Many other stories are included in this technology and know-how. Products prominent publisher Abram Kroeker, glimpse into the life of Mennonites in would include wheat, canola, potatoes, came to believe that the destruction of the Manitoba. Look for further announce- wine, and “private label” mineral water. Molochna community expressed God’s ments about this book. JJF Page 12 Book Reviews to the southeast (not far from Emerson) centre) and all manner of miscellaneous and the northwest (not far from Morden), stories (like the Brummtopp experience at Marjorie Hildebrand, comp. and editor. respectively. Halbstadt, its new history Halbstadt, etc. Reunions have obviously Reflections of a Prairie Community: A book tells us, had mostly Bergthalers in played a big part in keeping a sense of Collection of Stories and Memories of its homesteader list, while Burwalde community alive in both cases. Burwalde S.D. #529 (Winkler, MB: families belonged to the Reinlaender Both volumes are well produced in Friends of the former School District of Gemeinde. That meant for most of the hardcover and strong bindings. Quite Burwalde #529, 2004), Hdc., 160 pp. and Halbstadt people an initial time of narrow margins make the Halbstadt book David Sawatzky. Halbstadt Heritage: residence in the East Reserve (1874-ca. look a bit “over-packed”, but for those for Halbstadt, Strassberg, Blumental 1878) whereas the Burwalde families whom this was and is home, it will not be (Houston) 1879-2005 (Altona, MB: came with a Mennonite immigrant influx too much. They are profusely illustrated Halbstadt Heritage Book Committee, that began on the Red River at Fort with good reproductions--clearly an 2005), Hdc., 404 pp. Dufferin just east of the West Reserve in interest factor even for people unfamiliar 1875. The Halbstadt history represents a with the communities. Rather excellent Reviewed by Lawrence Klippenstein larger area, representing three school landholding maps can be found in both district (village designated) localities, books. The Halbstadt volume provides a body of historical literature on the whereas Burwalde originated as a single useful index; the Burwalde book makes Aformer West Reserve is much in the school district community. do without. making. Fifty years ago the still very Apart from these somewhat external Some readers might have preferred a useful macro-works of E.K. Francis (In contrasts in the experience of these village more chronological arrangement scheme Search of Utopia (1955) and John H. groups, the books present a number of in both instances so one could relate Warkentin (The Mennonite Settlements of parallels in experience, and the telling of various aspects of community experience Southern Manitoba (1960), published in their stories. Both communities were more easily to each other. The Burwalde 2000) set the stage for a host of more originally Mennonite street villages book has gone into a third printing (each narrowly-focused monographs which (Burwalde in the shape of a T) which, run relatively small), but some problems have appeared since then. however, dissolved before 1900. For have survived all three editions. One Henry J.Gerbrandt’s Adventure in Halbstadt this meant a shift from a reader has pointed out that page 1, Faith on the Bergthaler Church of community south of the Post Road to an bottom, should read, “traders”, not Manitoba (existing mostly in the West area somewhat to the north of its original “raiders”, page 2 should have a reference Reserve) came along in 1970. Frank location. In Burwalde this change brought to La Verendrye’s Missouri Trail (not Brown’s A History of Winkler came out in a number of Bergthaler families into the Misson), that the map on page 4 should 1973, and The Brauns of Osterwick , a area as originals moved to their farm- really be titled “Burwalde Village and family study by Peter Brown, followed a steads, or even west to Saskatchewan. Homesteaders 1878-1884), and that on the year later. Village studies of Reinland and Each of the books has a central section same page the Menno Canuck line has not Gnadenthal came off the press in 1976 (proportionately considerably greater for been positioned quite right. It should be and 1982 respectively. Two years later, in the Halbstadt volume, than in the one half mile further east down the middle 1984, the RM of Rhineland published The Burwalde book) dedicated to short family of Section 23-3-5W. Rural Municipality of Rhineland: Volost sketches, written by family members if Readers may wonder about the location and Municipality 1884-1984, written by possible, and usually included with at of Waldorf north of Halbstadt since maps Gerhard J Ens. least one photo per family. The profiles and indexes generally do not seem to This is no exhaustive list for publishing range from very brief to quite substantial include it (Halbstadt, p.10). The use of up to that time. It simply offers examples with a good deal of most interesting the abbreviations “Sask.” and “Man.” of how research and writing developed in related matter. within regular prose sections seems those years. Village and town studies, too Each volume has a series of theme somewhat informal at times numerous to list here, began to proliferate chapters, not strictly chronological but (e.g.Halbstadt, p. 13…province of Sask.). after that. New studies on West Reserve indicative of the vital and varied life In general, proof reading has been quite geography as well as studies on Winkler, which was to be found in these rural good and typos kept to a minimum in both Reinfeld and other local communities are communities. School life, with club work volumes. in progress. The West Reserve Historical and sports, for instance, is highlighted in Community histories will provide the Series, generated by the Manitoba each. One can read about church activities backbone for broader historical treatments Mennonite Historical Society Local (Burwalde was a founding centre for the of West Reserve themes. These two History Committee, with its three Mennonite Brethren church and Halbstadt volumes make a significant contribution volumes already out, is strongly had the Bergthaler church which still here, especially with their memorable suggesting a future agenda for significant exists--though not as Bergthaler), general preservation of stories, past and present themes to tackle in the years ahead. community life, agricultural activity as which make them so valuable in their own This review deals with the latest the main form of making a living, crisis right. community studies published in the times like floods (each community had its region. Halbstadt and Burwalde were two creek, and low lands) and war-time, Lawrence Klippenstein lives in Winnipeg early Mennonite villages of the West business (more so in the case of Halbstadt and was the former director of the Reserve, in opposite corners of the area, which actually developed a business Mennonite Heritage Centre.