The Amish, the Mennonites and the Hutterites

Petr

Administrator
In spite of their image as sturdy, rooted peasants, there is yet something "nomadic" about these Mennonites who can move away rather easily if some locale no longer pleases them - it seems that lately they have been moving out of Mexico, even back to Canada, where they originally came from:


My wife Maria and I — and our nine children — piled into our van in Chihuahua three days ago. We’ve been driving ever since. Travelling north to enter Canada on visitor visas and then applying to stay.
...
Others have left before us, going south to Bolivia like both of our parents, or north to Canada like one of my sisters. With no way of getting ahead here in Mexico, Maria and I decided we should leave for Canada.
...
For centuries, the up-rootedness of migration has been a recurring reality for Mennonites, known for their pacifism and collective farming lifestyle. The Wiebes’ denomination — Old Colony Mennonites — first came to Canada in the late 1800s fleeing religious persecution in Russia and in Europe before that. A number of them moved to Mexico in the 1920s when Canada began requiring all children to attend public school. For Mennonites, this meant accepting secular education taught in English instead of Bible-based education taught in German.
Poverty in Mexico has worsened in recent years and violent drug cartels operate in the area. These conditions have led to a mass migration of Mexican Mennonites, many of whom are retracing the footsteps of their forebears back to the farmlands of the Canadian prairies and southern Ontario. It’s hard to say how many, but some estimates count 30,000 new arrivals over the past five years.
 

Petr

Administrator
But in spite of this large-scale emigration, those Mennonites who remain in northern Mexico are still very fertile:


Mexico colony census brings surprises


A boy and girl at Nuevo Progreso Colony, Campeche, Mexico. — Kennert Giesbrecht/Die Mennonitische Post


A boy and girl at Nuevo Progreso Colony, Campeche, Mexico. — Kennert Giesbrecht/Die Mennonitische Post

Die Mennonitische Post

October 27, 2022

Efforts to count the number of “Colony Mennonites” in Mexico this year have produced surprising results. The number was believed to be around 100,000, but the actual tally is closer to 74,122 people.

Two couples from the villages of Silberfeld and Neu-Reinland drove door to door from January to March in Manitoba and Swift Current colonies. It was thought Manitoba Colony numbered 20,000, but the number is 17,212. Swift Current’s total is 3,480, rather than over 5,000. Populations of other colonies were collected by phone.

Despite high birth rates, the totals are lower due to migration to Colombia, Argentina, the United States, Canada, Paraguay and Bolivia. It is often difficult to know how many people live in a colony due to constant migration and because a colony may have dozens of villages, with hundreds of families living between the villages.

Manitoba Colony’s census also included data on ages. About 62% of the population is 20 years old or younger. Of the 17,212 residents, 6,063 are 10 or younger, and 4,627 are between 11 and 20.
 

Petr

Administrator

Young Center hosts scholar for talk on Amish population growth

Young Center hosts scholar for talk on Amish population growth

On Nov. 10, Elizabethtown College hosted “Keep Track of Settlement and Population Growth of the Amish in North America,” an event that aimed to inform those in the Elizabethtown community about the increasing growth of the Amish. Held in the Young Center for Anabaptist and Pietist Studies, the event lasted an hour and allowed those in attendance to ask questions to professor emeritus at Ohio State University Joe Donnermeyer.

Donnermeyer, originally a criminologist, has studied many of the issues that affect the Amish, including cultural and economic changes. After writing two books relating to the Amish, Donnermeyer noticed that the Amish population was continuing to grow steadily every 20 to 22 years. Using periodicals written by different Amish communities, he was able to put together a map to track where the Amish have moved throughout the last 50 years. Donnermeyer noticed that Amish communities have grown in states such as Maine, Montana, Wyoming and even Canada. After seeing the amount of growth that the population has sustained, he decided to do more research in order to figure out why this was.

The Thursday night event was hosted by Professor Steven Nolt, who teaches history and Anabaptist studies at Etown. After he was introduced by Nolt, Donnermeyer presented his research. Using a combination of letters, newspapers and even conversations with those part of the Amish community, Donnermeyer was able to put together a list of findings that he believes explains why the Amish population is able to consistently double every 20-22 years.

While conducting his research, Donnermeyer was able to notice that the Amish community is typically one that is interconnected. According to Donnermeyer, the interconnectedness of the community allows for the Amish to stay true to their beliefs and values as well as moving together rather than being divided and moving individually all over. In addition to this, Donnermeyer had also seen that birth rates had stayed similar without too much decrease. After analyzing the sources, he realized that even with the decline in farmers, the Amish have managed to successfully switch to other professions. Because of the demand of these professions, the Amish have been able to work for a wage that can support a family. With the answer as to why the Amish have been able to increase their population, Donnermeyer still wondered how the Amish have been able to spread throughout some of the more northern states. To figure out the reason, Donnermeyer used the periodicals that were published by different Amish communities. Essentially, he found that many Amish had moved if they were able to find land that was cheap enough to purchase in bulk and were also able to build a community with the essentials. For the Amish, the essentials meant a place of worship that a pastor could use, a school, a doctor and a few stores.

Towards the end of the presentation, Donnermeyer gave his prediction for the Amish people and fielded questions from attendees. He stated that the growth of Amish settlements and overall population is something that should continue to be monitored. In fact, Donnermeyer believes that by 2040, the Amish population will reach 1 million. In addition to his population prediction, Donnermeyer also believes that many more Amish communities will begin to spread to other states throughout the nation. In order to spread throughout North America, however, Donnermeyer stated that the interconnectedness and social network currently in place is maintained. To end the presentation, Donnermeyer stated that the growth of the Amish will have no effect on the cultural features of their communities. However, the development of their communities may have a positive impact when it comes to the North American economy.

 

Petr

Administrator

A few years ago, I visited an Amish community in Pennsylvania and was fascinated to learn about Rumspringa, a rite of passage for 18-year-olds who are required to leave the community for a year or two and encouraged to enjoy the temptations of modern society.

I was astonished to discover that 90 per cent choose to return to their community. I could not help but wonder what percentage of our community’s youth would return given this option.
 

Petr

Administrator
We shall not here compare Mormon and Mennonite theologies, but as far as purely secular things go, we have clear evidence, once again, of what follows from selling out to the ways of modern world, which is what most Mormons have been lately doing, turning into poster boys of cuckservatism, or mealy-mouthed wimps with "clean and wholesome" looks:

 

Petr

Administrator
And here is a sort of "counter-example" to the Amish and Mennonite colonies: the attempt to find a separatist community on mere secular Socialist principles was doomed to failure:



January 7, 2023

NUEVA AUSTRALIA PARAGUAY


It had taken me two days, countless bus trips (ok, about 3), a night in a strange unknown city, a bribe to a taxi driver, and many awkward conversations in bad Spanish – but I had finally made it to the tiny place in the middle of Paraguay that isn’t even on a map: ‘Nueva Australia’ or ‘New Australia’.

After the struggle to get here, I could start to understand the arduous journey a group of Australians took more than a century ago to start a new colony deep in the heart of South America.

It was to become the world’s first example of communism… but, as has been the case with many of those societies, it all came crashing down around them.

This is the story of New Australia.

Paraguay-2012-269_new.jpg


Sitting in the shade of a tree, sipping the traditional Paraguayan herbal tea, a few of the residents tell me about the colony. I don’t need to understand every word to understand that things are fairly quiet around here these days.

The village of Nueva Australia is tiny – only a few blocks wide. Standing at any point of the dirt roads that make up the traffic system, you can see the edge of town and the vast green fields that stretch on from there.

There are about three stores on the main street – all of them selling the same basic necessities. Two policemen sit on one corner, chatting to each other with a carefreeness that is probably warranted in this quiet community.

And the thing you notice about it all is how similar it is to other small South American towns. There’s the ubiquitous Latino skin and hair, the trill of the Spanish language, and the faint aromas of the local food.

Where is the Australian influence? Where are the blue eyes, the blonde hair, the akubras, and the Aussie bastardisation of vowels?

Well, the local residents tell me that there aren’t really many descendants of the original Australians left anymore in Nueva Australia. Many of them still live in Paraguay, but they’ve moved to the big cities.


The promised utopia was enough of a dream to convince 500 people to leave their homes and travel to the other side of the world but it wasn’t enough to keep them there. What went wrong?


THE AUSTRALIAN COMMUNISTS IN PARAGUAY

It was 1893 when the first Australians arrived on a ship from Sydney. They had all become disillusioned with life back home, which was suffering from a depression and a sheep-shearers strike.

It was through an initiative of a man named William Lane that they had decided to establish an egalitarian society somewhere that would, in Lane’s words, “serve as an example to the workers of the world and be a disciplined army to lead the workers to socialism”.

At the same time Paraguay was trying to rejuvenate its economy by offering immigrants free land, tax exemptions and farming assistance.

They made a deal with Lane’s organisation, The New Australia Co-operative Association, that he would receive about 230,000 hectares of land in exchange for bringing 1,200 migrants to Paraguay.

Nueva Australia started off well and within the first few years the new colony had several prominent residents, including poet Mary Gilmore (who is on the Australian 10 dollar note). But by 1902, less than ten years after its founding, things had soured.

It seems some of the socialist ideas of the founders (and in particular, William Lane) weren’t compatible with the lifestyles of Australians. He required abstinence from alcohol, no sexual liaisons with the locals in order to preserve the ‘colour-line’, and marriage for life.

The whole thing fell apart. Some of the original inhabitants who still believed in their ideals set up another even smaller community about 70 kilometres away. The rest moved back to Australia, to other countries overseas, or kept their pocket of land and started new lives in Paraguay.

The utopian dream had failed.

The world’s first practical experiment in communism had collapsed.

And what could have been a famous legacy and part of Australian history disappeared to the point where it’s not even on the map anymore.

Paraguay-2012-259_new.jpg


The district that was Nueva Australia has since been renamed Nueva Londres, which is where I chat to the locals as I walk around town. There is still an Australian flag on the welcome sign, which is the best evidence of what once was.

Little things like the occasional Anglo face or name of Smith gives you a few clues of the region’s history. Other than that, it’s just like the rest of Paraguay here now.

Paraguay-2012-247_new.jpg


Everyone is friendly when they discover I’m Australian, but there’s no great excitement about a visit from a long-lost relative.

One young guy refers to me, I think affectionately, as a “gringo”. He’s right, though. I’m as foreign here as anyone else from overseas.

There is no new Australia. Just the good old one.
 

Petr

Administrator

A recent study, Pious pioneers: the expansion of Mennonite colonies in Latin America, analyzes the occupation of this religious group that migrated from Europe. The map of Mennonite presence elaborated for the study calculates that there are around 214 Mennonite colonies in Latin America that “cover a total area of about 3.9 million hectares,” an area bigger than Netherlands, according to the study.

Picture1.png


Yann le Polain de Waroux describes two examples: “I see two moves. One is by the Mexican Mennonites, from Chihuahua colonies for example, that are facing security issues, water problems and drought so they are looking for a way out. They are now in Colombia and in new colonies in Argentina,” he says. “The other one is by the Bolivian colonies, which are growing impressively. Some are in Peru and they are looking for new lands inside Bolivia but also outside.”
 

Petr

Administrator
I took note of the Hutterites on my old Phora thread:


Petr;n1871021 said:
And then there are the Hutterites, who could be seen as the ill-grown kid cousins of the Amish, so to speak.

They share the same "Radical Reformation" Anabaptist background, but are more openly Communist:

http://www.freerepublic.com/focus/news/987460/posts

They are not so demographically triumphant as the Amish:

http://www.cascadiapublishinghouse.com/dsm/winter11/jescma.htm

There are also questions how genuinely pious they are, and to what extent their lifestyle is just Pharisaical formalism:

Hutterites have their critics. Many evangelicals, including Mennonites, question whether many of them are genuine Christians or only committed to a traditional culture. Our authors admit that for some of them religion is a formality. Yet all Hutterites go to prayers every evening before supper, colony elders exercise church discipline, and colony members exhibit strong family life.
 

Petr

Administrator
Another example of the withering of a separatist colony that did not have deep enough roots:


Argentinian community of bitter South African Boers dwindles


Boers.gif


08/05/2022

ONCE they lived here in their thousands, but now only a handful of Afrikaans-speaking “Boers” remain in the windswept Patagonian coastal town of Comodoro Rivadavia and its hinterland.

Between 1903 and 1909 up to 800 Boer families trekked by ship to this lonely spot on Argentina’s east coast, about 1500km north of Tierra del Fuego.


They had suffered badly in the 1899-1902 Anglo-Boer War. Some had lost family members in Kitchener’s infamous concentration camps; others had their farmhouses destroyed by British troops. Most of the Boer men who settled in South America, taking their wives and children with them, had fought in the war against Great Britain.

The Boers left because they had no desire to live under their “conqueror’s thumb”.



Leon and his wife had travelled to Patagonia from the South African embassy in Buenos Aires, 1800km to the north, to meet the Boer descendants.

Speaking at the event, Juan Kruger, born in Argentina in 1947, told Sapa: “Ek glo nie jy sal meer as 20 Afrikaanssprekende mense kry in die land (I don’ t believe you will find more than 20 Afrikaans-speaking people in the country).”

Kruger was referring to those, like him, whose grandparents had come over at the beginning of the last century and still speak Afrikaans as a first language.

It is a Patagonian paradox that the Afrikaners who helped to turn Comodoro Rivadavia from a tiny settlement with few buildings into a large and noisy oil town now number so few. Local legend says it was Boers drilling for water who made the first oil strike in a region that now supplies a considerable portion of Argentina’s fuel needs.

About 12 Argentinian Afrikaners, most in their 50s and 60s, gathered at a suburban house in Comodoro Rivadacia to speak to Leon. They served him tea and melktert, baked by Graciela Hammond, who learned the recipe from her mother, a Boer woman.

Leon told them the South African embassy was ready to help them. “If there is anything we can do for you, please let us know.”

They handed him a commemorative book to sign. In it, he wrote: “Ek hoop dat hierdie gemeenskap, met sy erfenis en taal, sal in Argentinië oorleef (I hope this community, and its heritage and language, will survive in Argentina).”

The surnames of those present at the event could be found in any South African telephone directory: De Lange, Botha, Kruger, Norwal and Schlebusch, among others.

Danie Botha, 67, told Leon his forefathers had come to Argentina to escape the British.

“You’ll see no Afrikaners here who are well off. Other people who came here are wealthy, but the Afrikaners did not come here to make money, they came here to escape the English.”

He said the Afrikaner community in Argentina, which in 1909 had numbered about 800 families — about 3000 people — had made a “groot fout (big mistake)” in 1938 when many of its founders returned to South Africa, leaving their descendants behind. “Some of us never knew our grandparents.”

Sarah de Lange, who farms sheep on a 10,000ha farm granted to her grandfather by the Argentinian government a century ago, told Sapa she still made biltong.

“Ek maak biltong van guanaco vleis (I make biltong from guanaco meat),” she said. The guanaco is a type of llama, about the size of a small horse, that runs wild in the region.

De Lange said her biltong was quite different to beef biltong but tasted good nonetheless.

Jan Schlebusch, who was at the event with his wife Martha (née Myburgh) and two of his three daughters, owns a sheep farm about 200km inland from Comodoro Rivadavia.

Both daughters spoke Spanish, and neither understood more than a few words of Afrikaans, although Schlebusch said he was keen to have them visit South Africa. He himself had done so in 1990.

Kruger said the Nederduitse Gereformeerde Kerk in Comodoro Rivadavia had once had an Afrikaans dominee (minister), but he left in 1953 and a Spanish-speaking cleric had taken over. This had been a big factor in the decline of the Afrikaans language in the region because the children no longer needed to learn it in order to understand the preacher.

Afrikaans speakers used to gather each year in the Sierra Chaira mountains to hold Boere sports, but this too had ceased. There were too few Afrikaans speakers left, Kruger explained.

Dante Botha, a cousin of Danie Botha, said the original Boers had come to Argentina “because of pride”. His grandfather, who had fought with Boer guerrilla leader Christiaan de Wet against the British, had been one of them.

Speaking in Spanish through an interpreter he described the Argentinian Afrikaners as “a very closed community”.

An account by travel writer Bruce Chatwin of the Boer community around Sarmiento, inland from Comodoro Rivadavia, is at one with Botha’s description.

They lived in fear of the Lord, celebrated Dingaan’s Day, and took oaths on the Dutch Reformed Bible. They did not marry outsiders and their daughters had to go to the kitchen if a Latino entered the house,” Chatwin wrote in his 1975 book, “In Patagonia”.

According to a report in the Sunday Times 10 years earlier, there was “more Afrikaans than Spanish” heard in the shops, bars and offices of Sarmiento.


Almost 50 years later the days of hearing Afrikaans spoken in Patagonia appear to be drawing to a close.

Carlo de Lange, 65, whose father was a small boy when his grandparents arrived in Argentina in 1905, two years after British soldiers burnt down their farmhouse, said he thought the Afrikaans language would soon become extinct in the region.

“Na my geslag is daar nie meer Afrikaans nie (After my generation there will be no more Afrikaans),” he said.
 

Petr

Administrator
I would not advice anyone to believe uncritically what these Indians are claiming about the Mennonites, but I can also well believe that some of them are less than saintly characters:


Indigenous communities and Mennonite colonies clash in Colombia


by NATALIA BRITO on 29 March 2023 | Translated by Sarah Engel


In the first half of the 20th century, Mennonite communities fled Europe for South America and, over the intervening decades, established large colonies in Latin American countries such as Mexico, Argentina, Paraguay, Peru and Bolivia. In 2015, three colonies arrived in Colombia, attracting controversy due to deforestation for large-scale agriculture in protected areas and Indigenous territories.

Leaders of the Barrulia, Tsabilonia, and Itwitsulibo Indigenous communities, located in Colombia’s Meta department, told the Mongabay Latam/Rutas del Conflicto reporting team that Mennonite colony members and other individuals have threated and intimidated them in an attempt to force Indigenous communities off their land and stop them from reclaiming land already lost. Several of these leaders requested anonymity due to safety concerns.

...

“Presently, even after the signing of the [2016] Peace Accord [that led to the demobilization of the FARC revolutionary group], another war is developing that is not [fought] with guns but rather through writing and environmental licenses, but that does take the land, this time to extract oil and produce palm oil and rubber, and also to give space to foreign communities like the Mennonites,” states a report submitted to Colombia’s Special Jurisdiction for Peace by Sikuani authorities from Puerto Gaitán and Mapiripán in March 2022. “They claim that this latest violence does not come from an armed group, but directly from the government.”

The Norman Pérez Bello Claretian Corporation works to defend Indigenous rights in Colombia. A representative from Claretian said the organization has, on two occasions, been offered money by an intermediary on behalf of Mennonite communities in exchange for stopping their work in Puerto Gaitán Indigenous territories. The representative shared an audio message with reporters in which a voice with a non-Colombian accent was heard saying “the lawyers who defend the Indigenous [people] need to be offered money; you know that no one can go against money.”

Representatives from Claretian say they have also received dozens of reports of conflict between Indigenous residents and Mennonite settlers. According to one of these reports, Itwitsulibo leader Alexander Álvarez was threatened by a leader of a Mennonite colony settled in the community of Cristalinas in 2021. The Mennonite leader allegedly told Álvarez “not to continue disturbing or bringing more people to the Itwitsulibo territory [or] they were going to send someone to kill [him] and give money to the paramilitaries so that they would kill him.”

Claretian representatives told reporters they received a report alleging that the Mennonite leader returned to the Itwitsulibo community later in 2021, accompanied by two masked individuals, and again threatened Álvarez’s life. The report stated that one of Álvarez’s children also received a phone call in which a person — “identified as the head of the paramilitary” — said that “the family was given three hours to leave the territory […] or otherwise they would be killed.”

Eight armed men allegedly entered Itwitsulibo and threatened Sikuani residents, claiming they had stolen scrap metal from adjacent Mennonite settlements, according to another 2021 report from Claretian.

Reports of conflict are not limited to 2021; community members told Mongabay that individuals entered the territory on horseback in 2022 and told residents “that they are going to finish them off, one by one.”

A 2021 investigation of Mennonite land conversion in Colombia’s Meta department by the Corporation for the Sustainable Development of the Macarena (Cormacarena) found no illegal environmental activity.

Attorney Jeny Azucena Díaz, who represents Meta Mennonite colonies in legal matters, refuted claims that Mennonites are involved in illegal activities, saying that Mennonites communities do not have crops, have not engaged in deforestation, and that “all of this is the lie of the Indigenous [residents] […] they themselves are the ones who have deforested.”

This is a translated and updated version of a story that was first reported by Mongabay’s Latam team and published here on our Latam site on Oct. 19, 2022.
 

Petr

Administrator
Mennonites sponser brown immigrants enthusiastically I learnt the other day when this subject came up on twatter.

There can be a very big difference between liberal and conservative Mennonites. It can be as big as the difference between RC Liberation Theology folks and the SSPX members.

The separationist Mennonites that have been described on this thread are naturally from the most "right-wing" or conservative spectrum of Mennonitism. I would dare to make a bet that none of these migrant-sponsoring Mennonites are separationists, or people who live in their own colonies.
 
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