52 Ancestors in 52 Weeks Week 16 Prompt - School

 2024

52 Ancestors in 52 Weeks

Week 16

Prompt – School

My father, Jake Peters was born in 1917 in Hague, Saskatchewan; presumably on a Mennonite Colony. My father was essentially illiterate and according to his WWII papers achieved only a public school grade 4 level by the age of 16 or in another part of these attestation papers it said he had passed Grade 2 public school by 1932. He was taken out of school to help out on the farm because his father had hurt his back. School was no longer a choice for him.

Was the colony the reason for the lack of his education? Mennonites taught their own children in their language in their schools with their teachers who were not educated beyond what they learned in their Mennonite School. The government did everything to break the Mennonite private schools. In fact this was the reason that there was a migration by the “old colony” Mennonites to Mexico. My great-grandfather, his wife and his children including my father were not one of the ones who immigrated to Mexico with the rest of Old Colony.

THE PROMISE

 In 2015, a letter was discovered in the basement of a Steinbach, Manitoba Mennonite office. It was a letter dated July 24, 1873. It was the original letter from Canada to the Mennonites in Russia listing their exemptions and privileges they could have in Canada.

“A close look at the brittle pages reveals something else. Three of the 15 numbered provisions have been marked with small X’s, as though someone chose to single them out for special attention. Highlighted are exemptions from military service and the swearing of legal oaths. But perhaps the most significant article singled out is the one offering Mennonites “the fullest privilege of exercising their religious principles . . . without any kind of molestation or restriction whatever,” along with the freedom to educate their children in their own schools.”

                 -From Canadian Mennonite Magazine. Volume 19, Issue 23.

THE IMMIGRATION

The Mennonites were convinced that Canada had promised all those things that they held important for the sustainable Mennonite Colony. The first wave of Mennonites immigrated to Manitoba from Russia between 1874 and 1876. On July 18, 1875 my great-grandfather, David Peters, his wife and children arrived in Manitoba. My grandfather, Franz Peters was born July 29, 1876 in Plum Coulee, Manitoba.

MANITOBA AND SASKATCHEWAN SETTLEMENT

The praises of the Mennonites were noted. They acclimatized to the treeless Manitoba prairie finding it similar to the Russian Steppes they just left. The population increased rapidly and by the early 1890's they were setting up new colonies in Saskatchewan in the Hague – Osler area. They settled quickly developing villages, homes, churches and schools within the first few years of arrival.

THE PROBLEM WITH SCHOOLS

The school teachers in their new colonies of Manitoba and Saskatchewan were chosen by the colony leaders and of course the teachers were Mennonites who rarely had any greater education than they were taught. The teachers were under a one year contract. School year started after spring seeding and lasted about a month and because the summer and fall were busy times on the farms the school was on hold until about mid October after harvest.The teachers perks were a free dwelling for them and their family with free fuel for heating, free pastures for his cows, 100 bushels of wheat and barley and free schooling for his children. They also had a small salary that was assessed and collected by the parents of the school attendees.

“In their opinion, the children learned most of what they needed to know for the chosen way of life from their mothers and fathers, in the kitchen, in the garden,in the barn, and in the fields. And that part of the education was thorough and effective. The schools were there to provide only what was needed in addition, namely an essential amount of reading, writing, arithmetic, Bible stories, and language. Physical education and other extras of the public school were not only unnecessary but harmful, in as much as school marches were akin to the military drill and school sports programs drew the children away from their homes and communities. And whatever professional qualifications the teachers lacked were made up for by the qualities of character and the genuine love for children so characteristic of their communities.”

-   Found in Mennonites of Canada 1920 – 1940 by Frank H. Epp.

In the beginning in the 1870's Manitoba ( and Saskatchewan) had two different school designations; a Catholic School System and Protestant School Systems. The protestant was pretty much every other denomination together. Thus Mennonites were considered Protestant and received government funds for their schools.

In 1890, the Manitoba government passed “Manitoba Schools Act”. Essentially it created a single, non-denominational school system and to be taught in English. It was called a public school and all education moneys was from then on, only forwarded to these public schools and cut off the “private schools” such as Mennonite schools.

Initially after the passing of The Manitoba Act, the Mennonite Colonies were visited by government officials to report back how these “peculiar peoples” live.

In the Winnipeg Free Press dated September 19, 1895 one such government official reported his findings.

 

I believe Frank H. Epp said it best in his book, Mennonites of Canada 1920 -1940. A Struggle For Survival
“Mennonites objecting to the public school did so for similar reasons. Sacred to them were such things as their religion and culture in general, the agricultural way of life, the German language, and pacifism in particular. As they saw it, the public school pointed to Anglo-Canadianism rather than German- Mennonitism, to urbanization rather than the rural life, to militarism rather than pacifism, to ostentation rather than the simple lifestyle they and their ancestors in the faith had always advocated. The public school also pointed in the direction of other unwanted "worldly" influences and, what was worst of all, social integration and ultimate assimilation. From that perspective they had no choice but to resist the public school.” 

BETRAYAL AND PASSIVE RESISTANCE

 The Mennonites were shocked because they had been given a promise in 1873 and that now is being eroded by governments. The push by government to assimilate them was met with a Mennonite passive resistance. The Mennonites soon found out that educational jurisdiction was switched to the provincial government and not the dominion by order-in-council under the BNA. Thus their promise of teaching their children in their language in their schools and their curriculum was now invalid.

Over the next couple of decades the Mennonites showed resistance to the public schools cropping up in and around their colonies. The province continued to push and coerce the Mennonites to come around to public schools. The colony began to break down. The old colony Mennonites were immovable on English taught public schools for their children. The fringes of this colony was worn down after several years. They were called “Progressive Mennonites”. In so doing these colonist were excommunicated from the “Old Colony” church and essentially cut off from all help financially and otherwise by his colony.

SCHOOL ATTNENDANCE ACT

In 1916 in Manitoba and 1917 in Saskatchewan, the School Attendance Act was passed. Attending school was mandatory for girls from the ages of  7 to 12 and boys 7 to 14. Passive resistance continued but the government pushed back even harder. Fines were being levied against the Mennonite parents who didn't send their children to the public schools. The Mennonites chose not to pay the fines.

In the Saskatoon Daily Star Newspaper dated 4 Sep 1918. it states that the department of education found the solution by building the new schools in their colonies.

 

 In the fall of 1918 the government had enough with the Mennonites and their blatant refusal to send their children to Public Schools.and wrote this in the Leader-Post.

 

 

 

 

Over the next few years, passive resistance turned into civil disobedience which were met by fines by the truancy officers. The fines were levied and they refused to pay them. They were prosecuted and the Mennonites became Martyrs. Between 1920 and 1925 there was over 4000 prosecutions brought forward to the courts. In 1921 over 1800 prosecutions were handed down to the Mennonites forcing them to pay $13,150.

At the same time many Mennonites had put forward many appeals to all levels of Canada Courts. The lawyers for the Mennonites was not successful and all appeals fell in favour of the government.

This left the "Old Colony" Mennonites with no choice but to immigrate yet again. In the Saskatoon Star-Phoenix dated January 15, 1921, the headline was.  

My father's family chose not to immigrate to Mexico despite many from their colony immigrating yet again.  Dad would have taken school in Saskatchewan Public School in English even though he only knew German.  The Old Colony values would have stayed with the family. Helping on the farm was way more important than school.  

Wendy

52 Ancestors in 52 Weeks Week 15 Prompt - Favourite Recipe - Part 2

2024

 52 Ancestors in 52 Weeks

Week 15

Prompt - Favourite Recipe - Part 2

There are a few more recipes that I received at that bridal shower so many years ago.  I thought I would share them as well. I am just trying to get back on track with my weeks because I am slightly behind.  

Wendy

52 Ancestors in 52 Weeks Week 14 Prompt - Favourite Recipe

2024

52 Ancestors in 52 Weeks

Week 14

Prompt – Favourite Recipe - Part 1

 In the spring of 1975 just before my husband and I were to be married, I had a surprise bridal shower. The Saskatoon St. Paul's Lutheran Church ladies hosted it for me. We were to be married in this church and we held our wedding reception in the church basement served by the “church ladies”. Also Bill and his family were regular members of the church. I did not know more than half of the ladies who attended. Those who attended were asked to bring their favourite recipe printed out on an index card. I received quite a collection. I set them aside inside one of the dishes I got. It was several months before I actually pulled them out and read them. 

 

What can I say? Truly I have spent more than a week trying to figure out how to blog or even comment on this. There are no words....So I have decided to take them as a religious tongue-in-cheek advice recipes and, I guess, they are meant to be cute. 

I wanted to find out who authored this and when did it come out. I turned to google and really did not expect to find much of anything. And as an aside and after the fact I had some trepidation about entering it into google. Maybe it would be interpreted as something as nefarious as preserving a “dead husband”. Oi! I was surprised that there were so many entries in google. Here are a few that I had found.

I found a newspaper article from The San Francisco Call and Post dated Tuesday, January 17 1905, Page 8;“To Preserve a Husband”. 

This suggests a wife should choose an American Variety over a foreign one. Apparently he should go through a long engagement to make him easier to handle. Also the wife should gently detach him from his old acquaintances and change his old ways.  According to this recipe the women of 1905 had to do a lot of work to get and keep a husband. 

I found a blog by Susan Anthony called "How to Cook a Husband". She found this recipe in a cookbook called "Yankee Kitchen Cookbook" from the 1800's. She suggests he can be spoiled by mismanagement. Also she suggests you pick him out like shopping at a market for a mackerel or salmon. She also suggests that you don't stick him with any sharp instruments to see if he is tender. Then she states if thus treated “you will find him very digestible agreeing with you and the children”.

 

 I found this variation of the preserving husbands recipe in a book published in 1887. It was called “The Jubilee Cookbook” On page 96 it can be found at the bottom of the page among 'Citron Preserves', 'Spiced Currents', and 'Quince Preserves”

 

Jubilee Cookbook 1887

A very similar recipe for preserving a husband was found in a 1911 cookbook called "250 Recipes for Everyday Use" and also another cookbook called "Food A' La Louisiane". One last cookbook I found was called "Recipes of Grandview Congregational Church" by the Ladies Aid Society. In one of these recipes it suggests that you;  "wrap well in a mantle of charity. Keep warm with a steady fire of domestic devotion and serve with peaches and cream."

And if all that is not enough you could find this recipe on a wall hanging or a serving tray.

I can assure you that in the almost 49 years of marriage I have never needed to cook Bill. Neither pickle, stew, boil, roast, jam or simmer him in hot water. I have not needed to compare him to Mackerel or a Salmon. I have never stuck him with any sharp instrument to see if he is tender.

Bill and I did not have to work this hard to "manage" our marriage. We have mutual respect for each other. We work together as a team. We support each other and most importantly (and somewhat corny) we love each other more than the day before. 

Wendy

52 Ancestors in 52 Weeks Week 13 Prompt - Worship

2024

52 Ancestors in 52 Weeks

Week 13

Prompt – Worship

Worship is the act of showing respect, praise and love to a God that is similarly praised by others. As far as I know most of my ancestors' lives were shaped and existed based on their adoration and respect of their God. Religion shaped who they were, how they acted, and where they lived.

As I have mentioned before, my father and his ancestors were predominantly Mennonites. My mother and hers were Lutheran. Bill's paternal line was Catholic and his maternal line was Lutheran. All of these are considered denominations of Christianity.

The immigrants arrived at their settlements and after establishing their homes (shelters), they would build their churches or house of worship.

My maternal grandmother, Maria Katharina Krikau had a photograph of the church she and her family attended in Warenburg, Russia.

This grand Lutheran Church was built in 1843. I only know it as The Lutheran Church of Warenburg, Russia. More than likely my grandmother was baptized in this church shortly after her birth in 1903. It was likely the church she worshipped in until their immigration to Canada in 1911. 

My paternal grandfather, Franz Peters was born in a Manitoba Mennonite colony called Plum Coulee. He was born 29 Jul 1876. Just 3 months later this Mennonite Old Colony Church was built and dedicated in Plum Coulee, Manitoba. Likely the place of worship for my grandfather, his parents and siblings. Mennonite churches were austere. 

 

 

 

 

 

... and likely the Saskatchewan Mennonite Church that my grandparents were married in. Franz Peters and Elisabeth Dueck in 1902.

The Hoffart paternal line was mostly Catholic. Bill's paternal grandfather was Rochus Hoffart and he was born Malcoci, Tulcea District, Dobrudscha, Romania in 1889. Rochus Hoffart served 5 years in the military and once finished the mandatory 5 year service at the age of 24 in 1914, he immigrated to Canada.

Malcoci Catholic Church

Now the church stands abandoned and in ruins with the roof gone and the cross tilted at 60%.

 

Bill's maternal grandfather, Arthur Jahnke met and married Ida Bachmann in Killaly, Saskatchewan in 1917.  Bill's mother, Clara Jahnke was their third child born in 1928 in Killaly.  At this point there was no Lutheran church in Killaly. Clara stated that church services were held at different congregation homes. Services were every 2nd week because they had a circuit pastor who had 4 parishes. He did 2 services one week and 2 the next.  Clara said she was baptized at the home of her grandparents, August and Wilhelmina Bachmann when it was their turn to host the church service.  Clara told me that The Killaly St. John's Lutheran Church was built in 1929-1930. It was built on land that was donated by August and Wilhelmina Bachmann - the parents of Ida Bachmann.

 St. John's Lutheran Church, Killaly, Saskatchewan.

 Bill's sister tells the story of the demise of St. John's Lutheran Church. Bill's sister and parents went to Killaly to help Arthur Jahnke pack up his belongings. This was approximately in 1973. Bill's parents decided to bring him into their home in Saskatoon to live. Arthur had recently lost his wife.  At the exact moment of loading up the car with Arthur Jahnke's belonging the demolition of the church had begun. It came crashing down breaking the cross at the peak of the church. Arthur Jahnke lamented that now he definitely had no reason to stay in Killaly.

They sold the church for scrap for the sum of $500.00.

Truly sad in so many ways. 

 Wendy