Life in the German
Villages around Shitomir
[Translator's
Note: The following information is taken from a file folder of DAI (Deutsches Ausland-Institut) documents captured in Germany during
World War II which contains documents dealing with ethnic Germans from Russia
between 1940 and 1941. The 7 page document is superscripted as document of 1941,
37/I-VII. This document is a DAI assistant's report about the ethnic Germans in the area around
Shitomir, Volhynia, what life was like on the collective farms, in school, the years of famine and
banishment, and the arrival of the German troops in World War II. Information is square brackets
indicate translator's comments.] [Translation Begins] 1. Type of Settlement and House The outward appearance of the settlement of German villages
changed completely after the introduction of the collective. As opposed to the Volga and Black
Sea Districts, here, before the World War, there were no German settlements where all lived close
together, but, on the contrary, the German farmers put up their living quarters on their
land. For that reason, the houses were situated far apart and the settlements spread out over
a wide area. The mode of settlement impeded the realization of the collective (Kolchos)
system. The Soviets abruptly ordered that the houses be torn down and rebuilt on a prescribed
place. Again and again one would hear from the ethnic Germans the expression: "This is a
transplanted house." The new settlements were rebuilt with completely different layouts. The
Ukrainians and the Germans, and also some Polish yards, were all mixed together. The church
steeple of the villages disappeared and the churches were, without exception, converted
into clubs or granaries, if indeed they were not demolished as, for an example, it happened in
Heimtal. Typically, the collective buildings in all the settlements were long barns for
cattle and horses and a spacious room for the farm machinery. The buildings stood mostly all in one
location. It fell to every settlement to have a high, long, narrow building, constructed in front
of a heated room, made of red brick, which served to dry ("Hopfendarre")
the hops. Typical also is the windmill. To every house there belonged a yard from 30-60 hectares (Hundertstel)
[1 hectare = 2.47 acres, or 10,000 square meters]. Most of the locals occupied 60 hectares, the new
folks coming in got 30 hectares. (The Volhynian Germans are always talking about 30 to 60
Sotjen.) The houses all look alike. They are constructed of lumber
measuring 30 cm [11.8 inches] wide and 8 cm [3.2 inches] thick. The whole house consists of three
inner rooms: a living room, kitchen and barn. A bed is located in the living room and, at
best, a couch made of plain boards. You very seldom see a clothes cupboard. A whole family lives in
this room. The wife sleeps in the bed with one or two children, the husband on a framework of
boards. If there are more children, they sleep on the floor, or, if they are already a
little older, in the kitchen. Housing is relatively simple and, for instance, the toilet utterly primitive.
The people have very few eating utensils and very primitive forks and knives. 2. Collective Farms Collectivization got started in 1929 and everything else that came
along with it (banishment, the imposition of unbearable taxes, etc.). The forced gathering together
of people and the work in the collective had brought with it, in every respect, a complete
transformation and worsening of the way of life. The German people became slaves to the job. Throughout the whole pay off system (Entlohnungsystem),
people were bled to death. Day after day, without a pause for rest, from morning until late, they had
to work and labor to earn their bread. The axiom "he who does not work should also not
eat" was foolishly clung to. If the husband was exiled, and there were only small children, the wife
had to earn a livelihood all on her own. It was up to her, where time permitted, to raise the
children, to rear them or feed them as best as possible. The children had to accompany her to the
field, even if they were still nursing. The people had to give their all, as much as possible, to
put in many work-days ("Trudodjen"). The work-day was figured according
to a complicated system. For that reason, every village had its own system. There was also no unified pay
off system because in each community it was different. First of all the grain had to be
delivered to the state and provided for the horses, pigs and cattle. What was left over was handed out to
the people according to the work-days entered in the workbook. The quantity of grain handed
over to the people for a workday fluctuated between 150 grams and 2.5 kg [1 kilogram = 2.2 pounds],
cash payments between .3 and 2 rubles, potatoes between .5 and 2.5 kg. Bogoljubowka
(Gotthilfsdorf) community had two years where they received neither grain nor cash. The assessment of taxes is a gloomy chapter. The various taxes,
deductions and loans ("Sajomi") depended on the size of the acreage, wages and receipts. In one
village, for example, the salary of a teacher amounted to 240 rubles [1.95 rubles = 1 US$ in 1930],
from which 46 rubles were deducted. Thereby, for example, an average deduction for that
teacher amounted to 700-800 and on the high side from 1,000-1,500, even as much as 2,000 rubles.
Shoes with rubber soles cost 60 rubles, with leather soles, 200-300 rubles. A teacher's family
was able to live only if the wife also worked in the collective. In addition to the taxes paid in
cash, the farmers had to deliver up foodstuffs from their private cow, chickens and pigs. From the cow
110 liters [1 liter = .26 US gallons] of milk was required plus meat. The quantity of meat
could be delivered up in the form of chickens, geese, ducks. Every family had a cow, 5-15 chickens
and 1-3 pigs. There were no horses in private hands. The general complaint was that the collective system required far
too many administrative officials. These were always well dressed and had enough to eat,
worked very little, but, on the contrary, frequently drank too much. In the little village of
Feodorowka, with a population of 303, there were 40 administrative officials. The collective system brought with it the serious neglect of the
fields. While in earlier times an individual farmer, supplied with horses, consequently had
fertilizer for his field, but now few collectives had sufficient fertilizer. As a result of this the
harvest yields were significantly less and the fields became overgrown with weeds and looked neglected.
Frequently, one saw potatoes completely overgrown with weeds. The same held true here
for the vast plantings of buckwheat. If the work plan was not able to be carried out, these
fields then just remained unworked. As a substitute for the absence of fertilizer, every community was
supposed to make use of the "Semipolke" system, which meant a seven year crop
rotation: wheat, rye, flax, barley, oats, clover and black fallow. The harvest here, as compared to the Lemberg and Starokonstatino
districts, is considered average and at times bad. In many communities, due to the present
war, considerable harm is inflicted (over-grazing, trenches, damage by tanks, etc.). In
addition to the customary cultivation, such as wheat, rye, buckwheat, oats and barley, are
flax, hops and (india)-rubber (Kautschuk). The people eat rye bread and buckwheat grits
almost exclusively. The wheat goes entirely to the state. Conspicuous in the landscape are the many
dark green hop fields. Hundreds of German women are working on the hop fields. To be
sure, it takes a lot of effort to work the hops, but, on the other hand, they also bring in the most
revenue. 3. The school and the ethnic biological situation Since 1938, the school has been conducted entirely in the
Ukrainian language, up until then the lessons were taught in German. It was in this year that a large portion
of the German teachers were exiled or relocated. Today, there are only a few German
teachers here, most are Ukrainian. The German language is used for instruction only in the upper
classes. Controls over the educational system are getting ever more strict, so much so that
an intelligent lesson in German is entirely impossible. In the last three years, there are hardly any children that can
read or write German. Instead, they have to learn Bolshevik songs and poems. What must a student
think, whose parents were exiles or starving, or what must a poorly clothed and famished child experience when
it, by chance, hears the following verse:
Of course, poems interject just like Goethe's Mailied (MayDay
Celebration) and Sah ein Knab'
ein Röslein (If a boy saw a little rose). The German school children are much better
clothed than the Ukrainian children, but they also appear very tattered and go
barefooted in cooler and wetter weather. One often meets up with school
children on the country road, coming from neighboring towns, with their books
and shoes under their arms. The common religious life is lost. The churches are, without
exception, shut down and now function as clubs or granaries. All the church steeples have been
taken down. Generally speaking, there is no more German spirituality. Most of the
children here are also not baptized. Funeral services, as thought of in earlier times, are the
exception. Just about no one dares to carry out a burial according to the religious practices of his
family's church. Here and there, brave old men or women can be found who, at the graveside, come up
with something from the Bible or the hymnal. The cemeteries have become overgrown and
seldom does one see a cross. Despite distress and persecution, the Volhynian Germans maintain
their ethnicity. German is spoken exclusively in the home of one's parents. It is only in the
towns that Ukrainian is frequently spoken in the home of one's parents. The youth still
sing German songs. The strict old morals have suffered a decline. Still, the cases of divorce are
quite rare. Although the Germans live mixed together with other nationalities, a relatively
small number of mixed marriages occur. In most cases, it is where a German woman married
a Ukrainian or Polish man. Reason: First of all, because of the banishment, men escaping to find some
peace; Secondly, due to the apprehension that the German husband would be
sent away and so she would be left without a husband; Thirdly, due to a lack of German men
because most have been sent into exile. The number of children, compared to earlier times, has decreased:
It is alarming to consider how poorly even the German people are
clothed. The men especially often go in torn and patched pants and shirts. Everyone goes
barefooted from spring time until the fall. 4.
Famine and Banishment The Volhynian Germans withstood fairly well the famine
of 1921-1922, and especially 1933-1934, in which 10,000 starved to death in the
Black Sea and Volga Districts. Cases of starvation did show up in a few
communities. At the same time, hundreds died of hunger in the neighboring
Ukrainian villages. The ethnic Germans give these as the reasons:
The following periods of banishment are to be distinguished:
As a result of this
banishment, the best families and, above all, the men are gone. A majority of families are without family
head of households. Those men who remained are, for the most part, old or in some way or
another frail. Due to these banishments,
many families, for all kinds of reasons, left their home villages and found themselves in neighboring
towns or villages, or were resettled into the interior of Russia, as far as into Siberia. The Volhynians Germans have,
comparatively speaking, exhibited little pain and sacrifice in this present war. For them, the
entry of the German troops happened so suddenly that the planned executions of the ethnic
Germans, who were included on special lists, were not able to be carried out. Concerning the destiny of
those called into military service (averaging from 6-10) and those arrested, nothing is known
about them. The following was the overall plan to be carried out in every community, by order
and under the threat of the death penalty:
The Volhynian Germans were fortunate, in this difficult years, to
have experienced the entry of the German troops. The emotional and physical agony of the past
decade has left behind deep tracks. Now a new life enters again and new hope. People once
again feel free. Now, when they speak about the past, their faces are serious and tears are
in their eyes. Again and again one hears the joy over the fact that we have given back to them the
Sunday and the church. Now, they can not only get some rest, but above all, they can spend
time with their families on Sunday. Naturally, there are always burning questions in their hearts and
they have special desires. What is going to happen to us next? Are we going to be resettled?
Will we get back our land again? As for their desires, one
hears again and again:
. [End of Translation]
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