JOURNEYS Mennonite Stories of Faith and Survival in Stalins Russia, John B. Toews, 1998

’47’0922 C98-920026-4 Published simultaneously by Kindred Productions, Winnipeg MB R2L 2E5 and Kindred Productions, Hillsboro KS 67063 Cover design by Makus Design, Winnipeg MB Book Design by Makus Design, Winnipeg MB Cover photo credit: Centre for Mennonite Brethren Studies, Winnipeg, MB Sectional art by Travis Williams, Macon, Georgia Printed in Canada by The Christian Press, Winnipeg, MB International Standard Book Number: 0-921788-48-7 Contents Understanding the Memoirs.1 Anna.19 Reminiscences — Anna Kroeker.23 Justina.47 Memoirs of Justina Martens.33 Abram.95 Island in the Steppe: The Experiences of Prisoner No. 119,715.101 Aron.137 Memoirs of Aron Warkentin.143 Concepts and Terms Used in the Accounts .224 1 Understanding the Memoirs A n unprecedented economic prosperity; a cultural renaissance with a broad based commitment to schools and study; a vig¬ orous colonization in the direction of northern and eastern frontiers; a revitalization of traditional Mennonite piety — for the Russian Mennonites of the early twentieth century these were the components of a “golden age.” They were confident, self-reliant, and, if their vocabulary had allowed the word, proud. Above all they felt at home in Russia even though they spoke a foreign language and practiced an alien culture and religion. They viewed themselves as separate from their host society, yet cherished Russia as their motherland. The legal terms of their settlement within the Russian Empire already obligated the Mennonites to remain separate from their host society. Their distinct peoplehood was further sustained by a pattern of settlement which geographically isolated them from all other religious groups. In the sixteenth century their dissenting forefathers left a state controlled religion in the interests of a free church, voluntary in its membership. Persecution and intoler¬ ance often meant flight and migration. Resettlement in Poland / Prussia or the Ukraine meant segregation from the rest of society. Living apart for successive generations the Mennonites became a society unto themselves. Inevitably religion and politics inter¬ mingled, church and state became one. One component could not function without the other. As in medieval and reformation times the church was obligated to christianize all of Mennonite society, but not all wanted to be christianized. At times one power dominated the other, on other occasions a delicately balanced truce prevailed. Most of the Russian Mennonites understood the cross ten¬ sions and contradictions which characterized their peoplehood, the inconsistencies of being both radical and conservative. They affirmed a loyalty to the teachings of Menno Simons and readily acknowledged such faith distinctives as nonresistance and the re¬ jection of the oath. None of them would have rejected his views on discipleship or the notion of the church as a covenant com