By David G. Rempel
In this shiny and interesting examine, David Rempel combines his first-hand account of existence in Russian Mennonite settlements throughout the landmark interval of 1900-1920, with a wealthy portrait of six generations of his ancestral relations from the root of the 1st colony - the Khortitsa payment - in 1789 to the country's cataclysmic civil war.
Born in 1899 within the Mennonite village of Nieder Khortitsa at the Dnieper River, the writer witnessed the upheaval of the subsequent a long time: the 1905 revolution, the quasi-stability wrought from Stolypin reforms, global warfare I and the specter of estate expropriation and exile, the 1917 Revolution, and the Civil battle in which he continued the whole horrors of the Makhnovshchina - the phobia of profession of his village and residential via the bandit horde led through Nestor Makhno - and the typhus epidemic left of their wake.
Published posthumously, this ebook deals a penetrating view of 1 of Tsarist and early Soviet Russia's smallest, but so much dynamic, ethno-religious minorities.
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Additional resources for A Mennonite Family in Tsarist Russia and the Soviet Union, 1789-1923
The Third Generation: Great Grandfather Peter Rempel Johann was my great grandfather. His younger brother Peter was likewise a great grandfather of my oldest sister and brothers. This convoluted relationship (depicted in Figure 1) developed when my father married his second cousin. Father was Johann's grandson. His first wife was Peter's granddaughter. I know nothing about Peter. His wife, Maria, however, was the subject of family banter even almost a century after her death. Theoretically, she was the daughter of Johann Peters and Helena Enns.
This group, which included boyhood friends and branches of his family, piqued David Rempel's special interest and compassion. As part of an ethnoreligious minority, many Mennonites remained inward-looking. As a group, however, Mennonites came to play a vital role in the social, agrarian, industrial, and religious developments in the areas where they lived. 7 The year 1917 marked a violent discontinuity, a sharp and permanent rupture, in both the surrounding world and in Mennonite life. During the Russian Civil War and the decades of Soviet rule that followed, the fate of Mennonites as members of a German-speaking, relatively prosperous, still largely religious community closely linked to emigre fellow Mennonites in the West, was tragic.
Therefore, they fought with their pocketknives. But these were also tools used around the house, barn, or stable, and the Cherkessy with Broken-Tipped Knives 17 blade points were inevitably broken off. 5 Perhaps the real implication is that a Nieder Khortitsa male's bark was worse than his bite. Whatever the reason, nicknames fostered good-natured intervillage banter. ). He protested that, although being a Cherkauss, his knife did not have a broken tip, and he could prove it. With considerable flourish he groped in his jacket or vest pocket, produced the knife, and opened the blade.