Where is blumenort mb

Barns and houses were relocated and within a few years little evidence of the former community remained, its street serving as a driveway for two farming families. Page Transparency. Facebook is showing information to help you better understand the purpose of a Page.

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Happy Friday! They returned late at night with their precious loads of lumber. After a decade in the new land, many of the Blumenorters began to prosper. Existing accounts speak of a frenzy of building activity during the s to replace the flimsy structures put up in the early years.

Tax roles reveal that between the years and the amount of cultivated land in the Blumenort district doubled from acres to acres. Land transaction records show that despite the additional land, a high demand for even more land caused land prices to jump from three dollars an acre in to twenty-five dollars in Similar signs of rising agricultural fortunes can be seen in the increase of the number of cattle in the village from in to in During the same period of time the number of horses in the village increased from 25 to Moreover, this period witnessed a steady mechanization of the farms.

As early as , a Blumenort farmer had purchased an upright portable Watrous steam engine and in his neighbour purchased another. While prosperity no doubt increased the sense of individualism among Blumenort farmers and posed a potential threat to their Old World way of life, wealth per se was not seen as a threat to tradition.

Indeed, Mennonites in Russia had preached that hard, honest work would be rewarded. He was a skilled farmer who dedicated much time to the church and provided the means to establish eight sons on farms. And, when assessing his own life in a letter in , he expressed a sense of humility and self-denial venerated by his Blumenort neighbours. Women played an integral part in maintaining an Old World agrarian way of life in Blumenort.

Not only did women devote themselves to domestic duties, such as cooking the dishes they had perfected in the Ukraine and sewing the traditional European peasant garb, they were also involved in farm activities. Theirs was the duty to milk the cows and, during times when male labour was in short supply, help with the ploughing and threshing. In the absence of male leadership in the home, women readily took upon themselves the responsibilities of managing the farm or bringing in the family income.

Katherine Wohlgemuth managed her farm for 23 years after her husband died in Perhaps the greatest factor which allowed for the continuation of Mennonite mores and customs in the new land was the family.

In Mennonite circles extended families often made a point of inhabiting a common village. Genealogical records reveal that of the 50 or so adults who made Blumenort their home in , only four young men did not have close relatives in the village, and these men hurriedly established such relation-ships by marrying young Blumenort women within the first year of settlement.

Early letters indicate that in some instances three and four generations would cross the ocean and settle down in the same village. The eldest person to make Blumenort his home in was an year-old widower, Jacob Barkman; one of the youngest was his great granddaughter, Katherina Loewen, born in November of that first fall.

The transfer of whole families to Manitoba guaranteed the continuation of a traditional Mennonite family structure. Such a structure was a patriarchal one which pivoted around the father and geared itself to self-perpetuation.

Children were born at home and cared for by their mothers and older sisters. Between the ages of 7 and 14, children were compelled to attend school and help with light farm chores. Between the ages of 14 and 21, youths were expected to devote their time to working at home or adding to the family larder by working for wealthier neighbours.

Despite these expectations, adults re-signed themselves to occasional displays of deviance in youth. Stories have been told of dances and drinking parties held in the cheese factory on Sunday afternoons, of young vandals firing forbidden rifles and smashing fences at night, and of young men extorting money from wedding couples by threatening to disrupt the traditional marriage meal following the Sunday morning wedding service. With parental prodding, the age of youth came to an end between the ages of 19 and At this time, young people would almost inevitably seek spiritual counsel from members of the ministerial, join the church through baptism and get married.

According to genealogical records, marriages with non-Mennonites were extremely rare. After marriage, the couple moved onto a farm which the father of the groom had assisted in purchasing. Here they set about establishing a large family and building a successful farm as they had seen their parents do.

Diaries show that in both endeavours, much assistance could be expected from members of the extended families. Here religious hymns were sung, family genealogies discussed and stories of the Old World retold. Johann Plett, another story went, once confronted and established the true identity of a man who, dressed as a ghost, had terrorized his village. They also spoke of Abram Reimer who had,on one occasion, regained the respect of a brash defiant young servant by carrying a pound wagon on his back from one end of the village to the other.

By the time the husband and wife reached 50, their children could manage much of the farm work. This enabled the couple to go visiting all day on Sunday or take lengthy trips to visit relatives west of the Red River or in far away places such as Kansas. After the youngest child was ready to take over the farm, the parental couple would move into a small house in the family yard from where they could assist their children as they had been assisted.

As group settlers, the Blumenort townfolk were able to successfully transplant a medieval landscape, an Old World institutional framework, and a traditional family oriented, agrarian way of life to the new land.

These settlement features clearly indicate the true nature of Blumenort. It was a village whose central purpose was the perpetuation of traditional ways of life and whose rhythm of development was geared to ward off culturally disintegrative forces.

In the village of Blumenort disbanded. Several factors precipitated this event. Farm mechanization had made the medieval field pattern increasingly obsolete. And, most important, there was a growing consensus among the villagers that an Old World spatial arrangement was no longer necessary for the perpetuation of the sectarian culture. Gilbert A. Doerksen, Blumenort, Manitoba. For an example of this usage see Friesen, Canadian Prairies, p. See: Peter D. The number and identity of the first Blumenort villagers was derived from: Ship Passenger Lists, , Vol.

Reimer and David P. Plett , Steinbach. Peter P. Plett and Cornelius L. Peter W. Abraham R. Friesen, personal diary, , in possession of Harry S.

Friesen, Winnipeg, Manitoba. Ben W. Doerksen, Blumenort. John B. David L. Plett Papers, in possession of Betty L.

Plett, Blumenort, Manitoba. Francis, Utopia, p. Toews, letter to Peter P. They were not used by the settlers in Blumenort. IV Scottsdale, Pa. See enclosed village district map of Blumenort, , based on information from John B.

Toews Map, in E. Friesen map in the possession of John C. Reimer, Steinbach, Manitoba; Abram L. Abraham M. Friesen, personal diary, 1,23, 24 and 31 May , translated notes by Delbert F. See enclosed map of the Blumenort village, , by Martin P. Friesen, in possession of Abram P. Friesen, Steinbach. Abram F. Reimer, personal diary, 19 August and 24 March , transliterated by Mrs.

Peter F. Because members of the ministerial were exempted from the payment of municipal taxes it is difficult to establish with precision their relative wealth. Personal diaries and homestead patent application forms, however, indicate that Abram Reimer, Martin Penner and Peter Reimer, who were chosen as church leaders during the first years, were among the more well-to-do farmers in Blumenort.

Moreover, there was a saying among the pioneers that in order for a villager to qualify for the ministerial he must have a full two-storey hay mow built diagonally to his barn. This was the most visible symbol of a successful farmer. Interview with Rev. Abe P. Unger, Landmark, Manitoba, August Peter B.

Church, Blumenort, Manitoba. Interviews with Rev. Unger, Landmark, Manitoba, December , and Mrs. Abram C. A straight line distance ignores obstructions like rivers, canyons, lakes, et cetera - it's truly a line from Point A ie- Blumenort to Point B. If you need the driving distance, we recommend that you use one of the Mapping Services listed on our Map Page for Blumenort.

Since we usually use Google Maps, we've provided the following link: Google Map and Driving Directions starting from Blumenort Our distance measurements begin at a specific point in Blumenort.

The point we use is located at these GPS coordinates - Latitude: We are not confident about the location and the position of our marker is only a rough guide. If we have too many doubts about the location, we will not include it in our database.

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