Avakum
Checking archive
← Research Library
Indexed source

THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911

Available for full-text research. Open the source to inspect original-language passages and page references.

2,951 passagesText fragments 1–984; these are not original page numberslanguage not recorded
VerificationThe full text is searchable; full source verification is not yet recorded.
Citation checksNo verified references are recorded yet
Research profileNot current yet

Text fragment 180 (not an original page number)

Unit 180 of 984. Only the selected source passage is shown.
Exact extracted unit
f lumber, which had to be transported overland from Ekaterinoslav [? was it not floated down the Dnieper, over the Porogi rapids!! Or was this not yet the case?], home-made, sun-baked mud bricks, together with wood studding, were used in its place. Many farmers still did not have all the necessary farm buildings when I visited them in 1817. In general, few large gardens have as yet been planted, most of the people contenting themselves with growing only the most necessary vegetables. Melons and watermelons, which thrive in the open and yield very good crops, are still substituted for fruit by most of the settlers. Upon the express order of the higher 184 IN RUSSIA 1789-1860 authorities, a common nursery is maintained in Rosental by the settlers, who share costs and labor, from which everyone could provide himself with young plants or scions for grafting; but because of indifference and lack of time this opportunity is little utilized. Some settlers, however, have already planted fine gardens and small flower beds. There is also a significant plantation of mulberry trees, and two buildings dedicated to the development of the silk industry are located close to the common nursery. Probably due to a lack of skilled knowledge, but more likely because of a lack of interest and enthusiasm for the project, since all the required work is done under a system of compulsory labor, the income barely covers the cost of the expenditures. A similar plantation is located in the main village of Chortitza, after which the whole settlement is generally called. c) The so-called community house [later called the Area Administra- tive Office], in which the village mayors and administrative officers meet to deliberate over essential matters, is located in the village of Chortitza. The secretary of the colony, who must know how to speak and write both German and Russian, lives free of charge in this building and currently receives a salary of 500 rubles in bank notes. 97 Under the supervision of the colony administrator, he must keep the financial records of the colony and take care of all of the constantly increasing paper work and translation. d) The income, which can be expended for the general welfare, is: the income from the ferry near the village of Einlage, some 2000 or 3000 rubles annually from the community flock of (1000 Merino) sheep, and finally the rent money from the community beer and brandy brewery. e) One of the most praise-worthy institutions serving the common good is the fire insurance company which the settlers organized on their own initiative on the model of those existing in West Prussia. If I am not mistaken, there are only two churches in the whole colony [in Chortitza and Kronsweide). As far as schools are concerned, everyone tries to help himself as best he can. But there is a serious dearth of competent teachers. f) Because of the shortage of water, and its total [?] absence on the high

Source excerpts

[THE MENNONITE BROTHERHOOD IN RUSSIA (1789 - 1910), P. M. Friesen, 1911. Книга представляет документальную историю Меннонитской братской общины в России (1789-1910), основанную на архивных материалах, собранных автором за 25 лет. Автор, П. М. Фризен, со] P. M. FRIESEN OTHERHOOD IN RUSSIA ( 1789 - 1910 ) P. M. Friesen THE MENNONITE BROTHERHOOD IN RUSSIA ( 1789 - 1910 ) How do you write the history of a movement when you are still a part of that movement? Whom do you believe when leading participants in those historical events disagree strongly not only on why things happened, but also on what happen- ed? What imparts the ring of truth to a denominational history? For P. M. Friesen the answer was a documentary history, letting the record speak for itself. Gathering historical docu- ments ov…