California Mennonite Historical Society Bulletin

No. 41 Fall 2004

Mennonites and Politics In by Victor Wall

hen the Anabaptist movement arose during the , church-state relations was a prominent issue. Religious and political leaders were alarmed by the movement, Wdenouncing it as heretical and persecuting those who followed this new way. In that context, Anabaptists came to view the state with further apprehension and continued to maintain a distance from any participation. With the later growth of democratic political structures in Europe, began to modify their objections to participation in government, at times even contending that responsible citizenship required it. Similarly, North American Mennonite immigrants to the Para- Mennonites made a move toward greater participation, albeit a little later guayan Chaco found life diffi cult and than their European counterparts. In the twentieth century, as Mennonites labor-intensive. Here a family makes migrated to South America, the question of believers’ responsibility to and bricks for their farm buildings. (Photo courtesy of the Center for Mennonite relationship with government also arose. To understand this situation, it is Brethren Studies, from the C.N. and necessary to examine the distinctively Latin American and Mennonite context Helen Hiebert collection. ca 1947-48) in which this matter became important.

Mennonite and friendly to immigrants, a the immigration law permitting Immigration Into distinctive that has been evident Mennonites to settle on July 26, Paraguay in all subsequent Paraguayan 1921, but the actual immigration legislation. occurred in 1926 and 1927. Canadian Immigrants In this context, the legislation An unusual development that created the conditions for preceded Mennonite settlement In 1870, Paraguay’s war with Mennonite immigration is not in Paraguay. A former millionaire Brazil, Argentina and Uruguay an exception, but rather, a logical from Norway, Fred Engen, ended. This struggle reduced consequence of Paraguay’s dreamed of establishing an ideal Paraguay to a small, poor attitude toward immigrants. community. Having lost most of country that had seven times The only exceptional factor in his money, he worked as a real as many women as men. That Mennonite settlement was the fact estate agent for McRoberts, a New same year, Paraguay adopted a that a religious group settled in York lawyer. There he learned of new constitution that was open the hostile Chaco. Paraguay issued some Canadian Mennonites who 2 California Mennonite Historical Society Bulletin California Mennonite Historical Society Bulletin 3

Notation on the back of this photo reads: “Father gone. Mother sick. The two daughters are sawing logs for building a home. One log for a table, smaller logs for chairs.” In the Chaco, women vastly outnumbered men, leaving women to carry out all tasks involved in creating a new life in the wilderness. (Photo courtesy of the Center for Mennonite Brethren Studies, from the C.N. and Helen Hiebert col- lection. ca. 1947-48)

“[In 1870] Paraguay 1919, they had another confl ict became more interested in a with government, this time over Mennonite settlement there. When adopted a new education. While the government he visited, he found Paraguay had allowed them initially to to be receptive to Mennonite constitution that maintain their own schools with settlements in the Chaco. instruction in German, it now On February 11, 1921, another was open and insisted on the use of English. delegation went to the Paraguayan The Mennonites were afraid that Chaco. There, it found that land friendly to they would lose control of their was available and legislative immigrants.” schools. conditions were favorable to Several expeditions into Latin emigration. Near present-day America followed. In 1919, three Filadelfi a, it hung a cross on a tree men went independently to Brazil, with the initials M. E. (Mennonite were looking for a new country. Uruguay and Argentina. The same Expedition). With the delegation’s This fi t his dream perfectly: a state year, another group went to the recommendation, the community of nonviolent people. same countries with the intention made the decision to migrate to Already in 1919, Engen had of getting a special arrangement Paraguay. gone on a dangerous expedition with the government on the issues This migration gained the into the Paraguayan Chaco. When of and schools attention of the international he returned to Asunciòn, he in the own language. In October press, which exaggerated both the cabled McRoberts immediately. “I 1920, a third expedition went negative and positive aspects of found the promised land!” Engen to Paraguay, but advised their the issue. Papers carrying reports wrote. communities not to go there. They included the New York Sun; the The Canadian Mennonites also considered Mexico, but that New York Evening Post; the New in question had migrated to also raised doubts. York Herald Tribune; the Christian Canada from Russia in 1874. By In the meantime, McRoberts, Science Monitor; the Chicago Daily who had a personal relationship News; the Winnipeg Free Press; and with the President of Paraguay, the Daily Province (Vancouver). The Daily Province (December 1926) noted: “The Indians are a danger for the pilgrims in 2 California Mennonite Historical Society Bulletin California Mennonite Historical Society Bulletin 3

“The reasons for permission came too late for many A Third Wave of Immigrants of the 10,000 Mennonites who emigration are two: had waited in , hoping Following World War II, a third to emigrate. Many were denied wave of immigrants came to their conscience and and then shipped in cargo trains Paraguay from Europe. In 1947-48, to and other unknown they founded the colony Neuland the Sermon on the destinations. in the Chaco and the colony Mount.” Those who obtained Volendam in Eastern Paraguay, permission to emigrate went to not far from the colony Friesland. Germany. There they found it diffi cult to fi nd countries that the South American Paradise. would accept them. Canadian “There were many Through the military the health regulations prohibited Paraguayan government tries many Mennonites refugees from physical diffi culties to protect these people in the settling there. Brazil and Paraguay wilderness against the attacks of were two available alternatives. and emergency the Indians.” When this report Two central fi gures emerged appeared, Mennonites had not yet to lead this relocation project, situations in the arrived in Paraguay. Benjamin H. Unruh from colony Fernheim.” The Christian Exponent (April Karlsruhe, Germany, himself 24, 1928) wrote, “The reasons , and Harold for the emigration are two: their S. Bender, the emissary of the conscience and the Sermon on Mennonite Central Committee Peter and Elfrieda Dyck led this the Mount, as these relate to war (MCC). The recommendation immigration project. and to the Christian Education of MCC, according to a cable In 1948, another group of of their children.” The article from H. S. Bender, was: “. . .send Canadian Mennonites founded the criticized Canadian society for not Lutherans to Brazil, but not colonies Sommerfeld and Bergtal, taking Mennonites seriously. The Mennonites. . . .” He made this both in Eastern Paraguay. emigration was seen as a tragedy distinction because Paraguay During this time, Mennonites for Canada. allowed exemption from military who were dissatisfi ed with their In the meantime, a contingent service. particular colonies, established the of Canadian Mennonites moved After further negotiations, Tres Palmas colony where they to the Paraguayan Chaco and about 1,000 refugees were allowed hoped to fi nd greater freedom. founded . to go to Canada, 1,233 to Brazil, Due to the sensational and 1,572 to Paraguay. In 1930, Recent Mennonite reporting, the Eastern Mennonite they founded the Fernheim Settlements in Paraguay Board of Missions and Charities colony, a neighbor to the Menno sent missionaries from Argentina colony. In 1932, during the Since 1969, various groups to visit the new Mennonite Chaco war between Paraguay migrated from Mexico to settlement in February 1929. A and , an additional group Paraguay. They founded colonies month earlier, the United States settled in Fernheim. These were in Eastern Paraguay, including government had sent the consul Russian Mennonites who fl ed Rio Verde, , Santa Clara, from Asuncion to visit the new Russia via , China. Nueva Durango, and Campo Alto. settlement. Both had positive There were many physical In 1968, several families reports. As a consequence, in diffi culties and emergency 1929, a decision was made to send situations in the colony Fernheim. Russian Mennonite refugees to In 1937, just seven years after Paraguay. it’s founding, one third of the left the Chaco Russian Mennonites and founded the Friesland colony in eastern Paraguay. On November 25, 1929, Moscow permitted 5,671 Mennonites to leave Russia. Unfortunately, this 4 California Mennonite Historical Society Bulletin California Mennonite Historical Society Bulletin 5

“The choice of had become too secularized, the availability of land and to founded the colonies Agua Azul Paraguay’s favorable political Paraguay as and Rio Corrientes. They too are climate. It is interesting to take very missionary minded. a closer look at the content of the destination Law 514, the famous “charter of The Mennonite Community privileges” of the Mennonites, was due to the in Asunción much like concessions granted earlier in Russia. Law 514/21 availability of land The Asunción Mennonite is based on the petition of the and to Paraguay’s community developed slowly Mennonite immigrants, and offers at fi rst, but by 2004 at least 1,500 conditions designed to attract as favorable political German-speaking Mennonites many Mennonites as possible. were living there. Today, there are The conditions included (but climate.” two churches, each with about were not limited to): 1) exemption 300 members. In addition, there from military service in times of are the Mennonites who do not peace and war; 2) exemption from moved from the United States belong to a church, although they swearing of ; and 3) the right to Fernheim, hoping to maintain maintain an ethnic identify as to educate their own children and their traditions while living in Mennonites. provide instruction in the German this colony. Surprisingly, the The total number of immigrant language. colony Fernheim proved to be is These rights were not more dangerous for their youth approximately 30,000. About half established by a decree of the than North American society of this number reside in the three president but by a law of Congress and culture. After a decade, they colonies in the Chaco. ratifi ed in July 1921. After a long, moved back to the United States. tough debate in the Paraguayan A different approach led Congress, thirteen senators voted the to found the Motivations for in favor, with fi ve opposed to this colony Luz y Esperanza in 1967. Immigration law. No subsequent Paraguayan Believing that their home church government has questioned this over-emphasized tradition, The question about the motivation legislation. Historian Gerhard these people wanted to maintain for Mennonite migration to Ratzlaff has written: tradition while becoming more Paraguay is an interesting one. missionary-minded. A number of There have been two main “Without the guaranteed people moved there and invited reasons why Mennonites left their privileges of Bill 514 the Paraguayans to join them in their homes to go to Paraguay, neither Mennonites would not have faith and lifestyle. involving mission concerns. First, come to the Chaco, and Bill Also in 1967, some Old they went to fi nd land, to fi nd 514 would not have passed Mennonites who felt that their locations where they could be if the Mennonites would not home church in the United States separate from society, maintain have asked to settle in the their own schools, speak German, Paraguayan Chaco.” and live in closed communities. Second, there was need for a Mennonite migration forced country for Russian refugees. governments in Latin America to Whatever the motive, the presence debate the issue of conscientious of Mennonites has changed objection to participation in Paraguay. war, something they had not The choice of Paraguay done before. Paraguay and as the destination was due to Mexico made provision for such exemption; Brazil, Uruguay, Argentina and Bolivia did not. When Paraguay adopted a new constitution in 1992, it upheld the principle of conscientious objection. 4 California Mennonite Historical Society Bulletin California Mennonite Historical Society Bulletin 5

The Paraguayan government welcomed Mennonite refugees to settle in the Chaco, an area that both Bolivia and Paraguay desired. They carved routes into the region but travel was diffi cult and roads were often impassable. (Photo courtesy of the Center for Mennonite Brethren Studies, from the C.N. and Helen Hiebert collection. ca. 1947-48)

“Mennonite to be populated. Again, to quote against Bolivia’s claim. A further Gerhard Ratzlaff, compelling argument was that, in migration forced the long run, the closed settlement “In the discussion regarding would promote economic inte- governments in the privileges asked for by gration of the Chaco. the Mennonites there were The fi rst decades of Mennonite Latin American two main issues that spoke in settlement in the Chaco were favor of the privileges being extremely diffi cult. The struggle to debate… granted: the Chaco was an for survival was such that it defi es conscientious undeveloped area and the description and understanding boundary with Bolivia was not by anyone who was not present. objection…” yet established.” Without the aid of MCC, North American and European churches, If the region to be settled and other organizations, it is Land Confl icts and had been any other than the ill- unlikely that the immigrants to the Mennonite Settlements reputed Chaco, it is questionable Chaco could have survived. whether Paraguay would have The land that Mennonites bought extended special privileges to in the Chaco was situated in an the Mennonite immigrants. The inhospitable region. Disputes determining factor in favor of over this area precipitated the war Mennonite settlements surely between Bolivia and Paraguay was the argument that the in 1932-1935. A leitmotiv of the presence of Mennonites in the liberal government that made it Chaco would secure the country possible for Mennonites to settle in Paraguay was: “Gobernar es poblar”; meaning “to govern is to populate.” From the government’s standpoint, the Chaco needed 6 California Mennonite Historical Society Bulletin California Mennonite Historical Society Bulletin 7

Between Government are not automatically viewed as “Mennonite” attractive and and Mennonite Civil part of any evangelical movement; distinctive, both within the Organizations on the other, Paraguayan converts communities and to the society sometimes find it difficult to around them. It has been a policy of the establish a religious identity. Even The following illustrations Mennonite communities in so, Mennonite community life has show how the Paraguayan Paraguay to cultivate a healthy had an impact in Paraguay that, Mennonites portray and relationship with the government, on the whole, has strengthened understand themselves. A regardless of what party or the evangelistic efforts as well. monument stands in through what coup d’état the new with columns that represent faith, government originated. This Mennonite Life in the unity and labor (work). A well- was not done, however, at the Context of Community known slogan is “Gemeinnutz vor expense of Mennonite values and or Colony Eigennutz” or “Common Interest principles. before Personal Interest.” These The Paraguayan Mennonite The Mennonite colonies, characteristics have been guiding relationship with the government especially the “progressive” ones, principles in the communities and was cultivated and maintained quickly gained the admiration of in Paraguayan Mennonite life. on an institutional level, usually the government, of Paraguayan This does not mean that there developed by representatives of society, and of the indigenous has been an absence of conflicts, the colonies rather than directly groups around them. This was but rather that members of the with the churches. This gave particularly true in the Chaco, community have maintained a Paraguayan society the perception given the harsh nature of the basic predisposition to consider that Mennonites, although a geography and climate. these perspectives in all situations. religious group, were an ethnic Mennonites in the colonies The only major conflict so far, and economic community that usually are not identified as one that caused major damage made a distinct contribution to churches, although everyone and could not be resolved society and to the country. understands the centrality of the internally, related to support of To this day, Paraguayan Christian faith. Rather they are the German government during government and society consider called communities, colonies, WW II. In this instance, it must Mennonites of immigrant colonists, immigrants, “mennos”, be noted that there were strong background to be an ethnic group or simply an ethnic minority. This influences coming from outside, not quite like other evangelical sometimes raises the question both from Germany and North groups. On one hand, Mennonites of what makes the designation America. In addition, the German government had provided assistance to destitute Mennonite refugees when they left the prior to finding a home in Paraguay. About the Author

Author Victor Wall (Asunción, Paraguay) is a gradu- ate of Fresno Pacific University and Mennonite Breth- —This two-part article was adapted ren Biblical Seminary. He was the founding pastor from Victor Wall’s speech to the Cali- of Raices MB Church (Spanish) in Asunción and is fornia Mennonite Historical Society’s currently a member of its pastoral team. He is chair of annual meeting (May 2004). Part the MB Vereinigung (German-speaking Conference), one, in this issue, tells the story of Chair of the Board of the Evangelical University of Par- Mennonite migration into Paraguay. aguay, Dean of the Faculty of Education, Chair of the Part two (coming Spring 2005) will Board of the Alberto Schweitzer and Johannes Guten- describe the current relationship of burg schools, and member of the National Council of Paraguayan Mennonites with the Par- Education and Culture. Victor and his wife, Margita aguayan government. Special thanks (also an FPU graduate) have three children: Sebastian, to Victor for sharing this Paraguayan Marcelo, and Debora. Mennonite story with CMHS and for allowing The Bulletin to adapt his speech to print.