Hutterites

By Karen Klever

A Term Paper Submitted to Timothy J. Kloberdanz and Michael M. Miller in Fulfillment of the Requirements of the Course: Anthropology 596 North Dakota State University, Fargo, ND, August 13, 1986

Jakob Hutter, a hat maker, had become an Anabaptist during the reformation and was chief pastor of a group at Tyrol. His reputation became known to King Ferdinand, a Catholic, along with the report that he was "baptizing for money.” This payment was actually a contribution to a common treasury. Because of the severe persecution in Tyrol, in 1529 Hutter organized small groups of his followers to migrate to Moravia. These groups were known as 'Volkers' because in German 'Volk' refers to one group of people and 'Volker' means many small groups. They settled at Austerlitz with another Anabaptist group led by Wiedmann. Because of conflicts in this Anabaptist group Hutter was asked to come to Moravia to assist in settling their problems. He believed, and told them, their problems were because of the worldliness of their ways, family ties, and jealousy. His leadership was not immediately accepted; but then it was discovered that two new converts had kept part of their possessions and that Schutzinger, the leader, had also hidden away personal valuables. Hutter now had the major leadership position and his teaching was for a thorough communal organization.

In 1535 persecution became more severe and many of the Hutterite group wandered in small groups hiding in the woods carrying their belongings on their backs. Many followers were arrested, imprisoned, tortured, and executed. Hutter was forced to flee for safety but on the night of November 29, 1535, he and his wife were captured in Austria. His wife managed to escape but was recaptured and executed two years later. Hutter, even under the severest torture, would not reveal the names of his friends. He was publicly burned on February 25, 1536. His three years of faithful leadership brought the name Hutterite Brethren to a segment of the fourteen different Anabaptist groups.

Hans Amon was elected as ‘Vorstether’ after Hutter’s death. It became a period of missionary work, though probably four-fifths of those who went out were martyred. A German shoemaker named Riedemann was also an influential leader in the 1530’s. He was imprisoned several times but was generally not treated as harshly as others. He even helped the jailor make shoes. While imprisoned he wrote Confession of Faith in which he expressed his beliefs and viewpoints on such matters as baptism, the Lord’s Supper, prayer, singing, the Christian and war, and proper dress. These beliefs are still the accepted beliefs of Hutterites today. He also wrote many hymns which are still sung.

The years between 1554 and 1592 were good years for the Hutterites and they expanded rapidly. Many refugees from other parts of Europe were moving into Moravia and many were converted. By 1621 there were approximately 102 Bruderhofs in Moravia and Slovakia with a population of 20,000 to 30,000.

Each colony was governed by one or more preachers whose spiritual duties were to read, teach, warn, discipline, and lead in prayer for the advancement of all the brethren and sisters. The colony also had stewards who were nominated and voted into office. They served as foremen of various trades and shops, supervised the distribution of goods and work, kept track of business transactions, and were responsible for the aged, sick, and children. They always worked closely with the preacher. During this period such craftman as bookbinders, carpenters, pottery-makers, and leather workers flourished. Their craft making was, however, regulated by their religious beliefs. Examples would be that cutlers could not make swords, spears, or guns, and tailors were not allowed to make clothing with ornamentation.

The Golden Period came to an end with the Turkish War in 1593. By the time they had a chance to rebuild the Thirty Years War began in 1618. This war, although between the Catholics and Protestants, brought attacks and more torturing to the Hutterite colonies once again. In 1622 they were permitted four weeks within which to leave Moravia. Only those willing to study Catholicism with the priests would be allowed to stay. About 230 did stay and many others returned to also accept this offer because of food shortages. Attempts to re-establish the Hutterite faith were crushed by the Catholic leader, Dietrichstein.

Later on in the period from 1740-1780 another strong attempt was made to convert Hutterites to Catholicism. Hutterite Brethren were beaten and tortured, children were taken from their parents, their meeting houses sealed, and they were forced to attend Catholic services. Book raids were carried out to attempt to destroy their most precious books. Many books have been found hidden in plaster walls of former Bruderhof buildings. It is said that most of those who converted to Catholicism never felt free of the guilt for leaving their faith.

Hutterites were invited to go to Transylvania around 1621. The group which settled in Alwinz prospered while those along the Hungarian border were suffering during the Thirty Years War. But then from 1658 to 1661 war once again ended the good fortune of the Hutterites.

The Lutherans began converting Catholic Carinthians around 1761. Two of these missionaries had come in contact with former members of the Hutterites and through reading old Hutterite literature and discussions many came to accept the Hutterite communal living. Anabaptists were persecuted by both Lutherans and Catholics. Each had their own execution styles; the Lutheran being to decapitate the prisoner and the Catholic usual form was burning at the stake. It seems the only way the Anabaptist belief could have been tolerated would have been if it had been adopted as the official religion of a city or territory.

In 1770 some Hutterites settled down at Vishenka. In the Ukraine things were fine and they were not persecuted for their beliefs. However, in 1796 Count Rumientsev died and his two sons attempted to make them into serfs. They appealed to Emperor Paul I of Russia and he allowed them to move onto government land. Forty-four families with a population of 200 moved to Radichev in May of 1802. Once again the brotherhood flourished. As time went on, however, the strength of the older generation was lost and the younger generation were not as honest or disciplined. The colony was overpopulated and could not support all of its members, yet they feared branching off. An internal conflict developed and the government was asked to make the decision to resolve it. Walter and his followers, who no longer wanted to live in a communal life, were told they could take their share of property and go to live with the Mennonites, another Anabaptist group who did not live communally. Waldner was to remain at Radichev. Unfortunately a fire destroyed most of the buildings and they, too, gave up communal living. Upon bearing this Walter's group returned and they were able to work out a compromise.

By 1842, without communal living, most of the young had become illiterate. The Brotherhood was poverty stricken and their spiritual beliefs were threatened. A Mennonite leader intervened and helped to set up the settlement they called Huttertal. The village was patterned after those of the Mennonites, children had to go to village schools, adults attended night classes, and young men and women were placed on Mennonite farms to learn modern farming practices. By 1852 Huttertal had progressed and branched into a second village, which they named Johannesruh in honor of Johann Cornies, the Mennonite leader who had come to their aid. By 1868 there were five Hutterite villages in northern Ukraine.

This renewal of communal life took place in 1859, forty years after it had been abandoned. The Hutterites were developed into three distinct branches called 'Leuts,' this German word meaning “people.” The group led by Darius Walter took the name 'Dariusleut' and they began settling in Alberta in 1918. Another group, the, ‘Lehrerleut ' consisiting of thirteen families left Russia in 1877 led by Jacob Wipf who was an accomplished teacher, which in German is 'Lehrer.' They settled near Parkston, South Dakota. Michael Waldner, the leader of the third group, was a blacksmith and was called “Schmied-Michel,” thus his group would be called 'Schmiedeleut.' They came to South Dakota in 1874 and settled in Bon Homme County on the Missouri River. Bon Homme Colony has the distinction of being called the “mother” of all the Schmeideleut colonies in North America. It is of this Leut to which all of the present Hutterite colonies located in South Dakota, Minnesota, and North Dakota belong. This migration to North
America took place during a time when Russia began controlling the education of the young people. The United States government did not guarantee the privileges of education or exemption from military service, but yet they came.

World War I brought persecution again, partly because they were German-speaking people, but mainly because of their refusal to join the armed forces and wear the uniform. Brutal torture, and even death, was brought to some of the men because of this. Colonies were invaded and livestock driven away, sold cheap at auctions, and money given to the War Loan Committee. Many Hutterites migrated north to Canada during the war years but some returned since hostility toward them died after the war.

During World War II they again refused to enter the service, but conscientious objectors were accepted now, and they were instead assigned alternate services such as work in national parks and in mills. This war period did ignite hostility once again, however, much of it was because the colonies prospered during these years and were expanding rapidly. Alberta government put a limit on the amount of land they could own, and many of the Dariusleut and Lehrerleut colonies of Alberta moved into Montana and Saskatchewan.

The three branches of the Hutterites do share a common doctrine, language, and social pattern yet do not really associate. However, because of this last stretch of hostility, the three branches in North America unified in 1950 under the incorporated name of the Hutterian Brethren Church. The 1960's and 1970's have made people more aware of civil liberties, and the trend to educate people about minorities will help them to be understood.

In 1980 the population of Hutterites in the United States and Canada totaled close to 24,326. In our tri-state area forty-two colonies are found in South Dakota, two in Minnesota, and six in North Dakota. If you were to visit anyone of these colonies you would find the same pattern of organization, each much the same as the colonies of the Old Country.

The colonies are located away from populated areas and are arranged in functional patterns with sheds and barns to the outside where there is more space. Yet this pattern reflects their belief in lifestyle by locating the dining hall, church, school, and living quarters to the center.

The administrative system also is very similar to the 16th century system incorporating both practical and spiritual organization. This is based on written codes, customs, and tradition but with the Word of God as the origin of all law and order.

The 'Gemein' or church is made up of all baptized members and has the power to exclude and accept members. Women have no say in forming colony policies nor do they hold any church leadership positions. Discipline on the colony is overseen by a council of five or six men who are elected. The minister, steward, and farm foreman are automatic members of the council and generally the German teacher, along with one or two older colony men. The minister, the spiritual and temporal head of the community, carefully guards tradition and is spokesman for the colony. He conducts church services, baptisms, weddings, and funerals. The steward handles the money of the colony and must therefore keep constant communication with the managers of the different colony enterprises. The farm foreman is also elected and he determines the tasks for the men of working age and supervises them. He keeps in close contact with the Department of Agriculture and helps keep farming practices modernized. The German teacher is elected and is in charge of the education and discipline of school age children. He teaches the German classes, Sunday school, and also keeps in contact with the English school teacher. He also helps young children learn to work at different chores around the colony. Either he or his wife supervises the children when they eat. Each colony enterprise has assigned assistants. The division of labor for women is divided into chief cook, seamstress, and gardener. They are elected by the men.

Education is important to the Hutterites with heavy emphasis on elementary education but distrust for higher education. The children's education begins with kindergarten usually about the age of three. This is when they are weaned away from family life into the communal atmosphere. They spend up to six hours a day and eat all their meals here, memorize prayers and hymns, and play and sleep. They are taught to share with others and to respect authority. By the end of these three years they have been prepared to accept the ordered and restricted way of colony life. They are usually watched over by an older lady with the help of a few girls.

German school is held for the children ages six to fifteen an hour before and an hour after English school and on Saturday mornings during the regular school year. These children are taught to read and write German with most of their curriculum being Bible study. They are required to memorize hymns, Scripture verses, prayers and Bible stories.

The public school education must meet the requirements of the state education department. This school is located on the colony and may be either owned and maintained by the school district or the colony. Since they are reluctant to send students to complete university teacher training the teacher is generally not a Hutterite member. They allow only the minimum education requirements of the state after which the teenagers begin to work in the colony enterprises.

Worship services are held daily before supper except at the busiest times of the year. On Sunday there are two services. The hymns, prayers, and sermons are all in High German. The sermons, which are read very slowly, are of 17th century origin and are not embellished by the minister’s comments or interpretations. In this way the framework of Hutterite beliefs is not affected by cultural change. Their liturgical year begins with Advent and ends with Pentecost. Feast days celebrated other than Christmas, Easter, and Pentecost are Ascension Thursday and Epiphany, the feast of the wise men. Baptism is not administered to infants, but is entered into by young adults never before the age of eighteen and usually after twenty-two years of age. Formal training for baptism is extensive. The young Hutterite must memorize 500 Bible verses and 109 Bible stories by the age of fifteen and he studies a sixty-page catechism under the direction of the German teacher or assistant minister. Six weeks before the baptism the neophytes, as they are called, meet with the minister, his assistant, and the colony elders to begin intensive two-hour sessions. The baptism ceremony takes place on a Sunday afternoon and is very brief. While the minister places his hand on the person’s head and prays that God may preserve him or her in faith until death, an assistant pours a little water on the candidate’s head.

Baptism is a requirement for marriage and often occurs close in time. Hutterites rarely wed out of their Leut. To an outsider the differences are not that obvious, but to their members the differences would make compatibility difficult. Since colonies often consist of close relatives the young people travel to other colonies and stay for extended lengths of time to help with chores, but also in this way they are given a chance to meet possible mates. Couples choose their own mates and generally have known one another for five years. Their engagement is announced in the bride's colony at a solemn church ceremony where they exchange vows of fidelity to God and to each other, after which they tour the community receiving toasts and congratulations from every family. A few days later, on a Sunday, the marriage takes place in the groom's church. The wedding is quiet and serious. The bride is dressed in blue to symbolize loyalty and she pledges to 'obey' her husband. He promises to be an example of Christian life for his wife. Often two or three couples are married in the same ceremony. After the ceremony there is a joyous celebration for which friends and families come from far and wide to share in a feast which includes wedding cake, homemade cherry or raisin wine, and beer. I have been told by my students that there are bags of candy for the young girls who help in the kitchen. There is much singing and on some colonies guitars and mouth organs are permitted. The newlyweds are allowed a honeymoon period free from colony chores. The bride now has left her family and joins her husband’s colony where she will take her turn with the women's chores. Marriage will increase her husband’s position in the colony.

When a woman is pregnant she is not relieved of her responsibilities if she is in good health. However, after the child is born her mother or sisters will come to do her housework for four weeks. The new mother does not take on her regular colony tasks until the baby is eighteen weeks old. A baby is trained in Christian teaching from its birth. A bedtime prayer is recited over the infant every night, and when a baby is first given solid foods the mother will clasp its tiny hands in hers and say a prayer aloud before feeding time. They take child raising very serious. Babies are loved and coddled by the entire colony, but it, too, learns a routine very early, for it is left alone in its crib when its mother must leave the dwelling to go to church or to meals. There are always many people around so it has become gradually weaned from its family circle before it is old enough to attend kindergarten.

The books I have read to prepare this report and the actual experience of teaching a year at a colony has given me a deeper insight into the Hutterite beliefs and their way of life. For fifteen years I had lived within ten miles of Fairview Colony west of LaMoure, yet I had never been at the colony nor spoken to them until I had the opportunity to substitute teach at their school. In the fall of 1985 I began teaching at the Willowbank Colony five miles east of Edgeley. Their friendliness and enthusiasm has meant much to me.
I have found that no matter how children are raised their emotions and feelings are the same. They need to feel secure and loved. In the spring one of my students reluctantly asked me if I liked Hutterites; if I liked her. My reply was, "It doesn't matter to me that you are a Hutterite. I have come to know you personally and I do like you--very much!"

Bibliography

Flint, David, The Hutterites, A Study in Prejudice Toronto Oxford University Press, 1975
Hofer, John, The History of the Hutterites W.K. Printers’ Aid Ltd., Winnipeg 1982
Hostetler, John, A., Hutterite Society John Hopkins University Press, 1974

i John A. Hostetler, Hutterite Society, (Baltimore and London: The John Hopkins University Press, 1974), p. 17
ii John Hofer, The History of the Hutterites, (Winnipeg: W.K. Printers’ Aid Ltd., 1982), p. 33
iii John Hofer, The History of the Hutterites, (Winnipeg: W.K. Printers’ Aid Ltd., 1982), p. 54
iv John Hofer, The History of the Hutterites, (Winnipeg: W.K. Printers’ Aid Ltd., 1982), p. 97-99
v John Hofer, The History of the Hutterites, (Winnipeg: W.K. Printers’ Aid Ltd., 1982), p. 67
vi John Hofer, The History of the Hutterites, (Winnipeg: W.K. Printers’ Aid Ltd., 1982), p. 97-99