This book tells the story of the night-time massacre of 136 innocent Mennonites at Eichenfeld/Dubovka (Novopetrovka) on October 26 to 27, 1919, and elsewhere in the Nikolaipole volost during the years 1918-1920. It includes eyewitness accounts and reminiscences by Mennonites and Ukrainians, as well as an analysis of the origins and roots of the event and reflections on its legacy. Compiled, edited, translated by Harvey L. Dyck, John R. Staples, and John B. Toews.
Contains history and discription of Hierschau (or Girshau, aka Primernoe), Tavrida, Russia; now Vladivka, Chernihivka, Zaporiz︠h︡z︠h︡i︠a︡, Ukraine. Hierschau was part of a group of villages collectively known as the Molotschna Colony.
Nestor Makhno (1888 û 1934) was a peasant anarcho-communist who organized an experiment in anarchist values and practice in southeast Ukraine during the Russian Revolutions of 1917 and the subsequent Civil War (1917-1921). The Ukrainian Revolution describes the guerilla war launched by Makhno and his anarchist companions in 1918 against the brutal German-Austrian occupation forces and their puppet State, the Hetmanate. The Makhnovists started off with no money and no weapons. Six months later they controlled 70 raions (counties) in southeast Ukraine and had put together an army which could engage their powerful enemies in a war of fronts, defending the liberated zone. Makhno vividly describes the birth of this revolutionary army, which aimed not just to overthrow the oppressors but to proceed to the solution of the social question along the lines of anarchist principles. This is the first English edition of the third volume of Makhno's memoirs. Book jacket.
Nestor Makhno has been called a revolutionary anarchist, a peasant rebel, the Ukrainian Robin Hood, a mass-murderer, a pogromist, and a devil. These epithets had their origins in the Russian Civil War (1917–1921), where the military forces of the peasant-anarchist Nestor Makhno and Mennonite colonists in southern Ukraine came into conflict. In autumn 1919, Makhnovist troops and local peasant sympathizers murdered more than 800 Mennonites in a series of large-scale massacres. The history of that conflict has been fraught with folklore, ideological battles and radically divergent cultural memories, in which fact and fiction often seamlessly blend, conjuring a multitude of Makhnos, each one shouting its message over the other. Drawing on theories of collective memory and narrative analysis, Makhno and Memory brings a vast array of Makhnovist and Mennonite sources into dialogue, including memoirs, histories, diaries, newspapers, and archival material. A diversity of perspectives are brought into relief through the personal reminiscences of Makhno and his anarchist sympathizers alongside Mennonite pacifists and advocates for armed self-defense. Through a meticulous analysis of the Makhnovist-Mennonite conflict and a micro-study of the Eichenfeld massacre of November 1919, Sean Patterson attempts to make sense of the competing cultural memories and presents new ways of thinking about Makhno and his movement. Makhno and Memory offers a convincing reframing of the Mennonite / Makhno relationship that will force a scholarly reassessment of this period.
In the nineteenth and early twentieth century Kyiv was an important city in the European part of the Russian empire, rivaling Warsaw in economic and strategic significance. It also held the unrivaled spiritual and ideological position as Russia’s own Jerusalem. In Imperial Urbanism in the Borderlands, Serhiy Bilenky examines issues of space, urban planning, socio-spatial form, and the perceptions of change in imperial Kyiv. Combining cultural and social history with urban studies, Bilenky unearths a wide range of unpublished archival materials and argues that the changes experienced by the city prior to the revolution of 1917 were no less dramatic and traumatic than those of the Communist and post-Communist era. In fact, much of Kyiv’s contemporary urban form, architecture, and natural setting were shaped by imperial modernizers during the long nineteenth century. The author also explores a general culture of imperial urbanism in Eastern Europe. Imperial Urbanism in the Borderlands is the first work to approach the history of Kyiv from an interdisciplinary perspective and showcases Kyiv’s rightful place as a city worthy of attention from historians, urbanists, and literary scholars.
Healing Haunted Histories tackles the oldest and deepest injustices on the North American continent. Violations which inhabit every intersection of settler and Indigenous worlds, past and present. Wounds inextricably woven into the fabric of our personal and political lives. And it argues we can heal those wounds through the inward and outward journey of decolonization. The authors write as, and for, settlers on this journey, exploring the places, peoples, and spirits that have formed (and deformed) us. They look at issues of Indigenous justice and settler “response-ability” through the lens of Elaine’s Mennonite family narrative, tracing Landlines, Bloodlines, and Songlines like a braided river. From Ukrainian steppes to Canadian prairies to California chaparral, they examine her forebearers’ immigrant travails and trauma, settler unknowing and complicity, and traditions of resilience and conscience. And they invite readers to do the same. Part memoir, part social, historical, and theological analysis, and part practical workbook, this process invites settler Christians (and other people of faith) into a discipleship of decolonization. How are our histories, landscapes, and communities haunted by continuing Indigenous dispossession? How do we transform our colonizing self-perceptions, lifeways, and structures? And how might we practice restorative solidarity with Indigenous communities today?
Many new hymns as well as old favorites are included in this collection of 658 hymns. The hymns represent a variety of music styles that reflect the diversity of the Mennonite and Brethren denominations. An additional 202 worship resources offer responsive readings and prayers for many occasions. Round notes.
The Anabaptist Vision, given as a presidential address before the American Society of Church History in 1943, has become a classic essay. In it, Harold S. Bender defines the spirit and purposes of the original Anabaptists. Three major points of emphasis are: the transformation of the entire way of life of the individual to the teachings and example of Christ, voluntary church membership based upon conversion and commitment to holy living, and Christian love and nonresistance applied to all human relationships.
