The History of the German-Russian Colony in Lincoln

Standing at the corner of Tenth and O streets in the city of Lincoln, Nebraska, any week-day morning between 7:30 and 8 o'clock, you may see pass by you from ten to twenty women with little black woolen shawls on their heads. Ask any citizen who they are, and ninety-nine times in one hundred he will tell you they are "Russians" who live down on the bottoms, that they are going out into the offices and homes to wash and scrub and clean house, and that their husbands are street laborers or work for the railroad. He may then grow confidential and tell you that he "has no use for these people", that "they are only half human", and that he "would just as soon see the Chinese come here as those people". As a matter of fact the greater part of his information is incorrect, partly through race prejudice but chiefly through ignorance of their history. These people, of whom there are about 4,000 in the city (Including "beet fielders"), are Germans, not Russians: they are Teutons, not Slavs; they are Lutheran and Reformed, not Greek Catholics. To be sure they and their ancestors lived in Russia for over one hundred years and they came here directly from the realm of the Czar whoso bona fide citizens they were—but they never spoke the Russian language, never embraced the Greek religion, never intermarried with the Russians, and many of their children never saw a Russian until they left their native village for the new home in America. They despise being called "Russians" just as an Italian resents "Dago"; a Jew, "Sheeny"; and a German, "Dutchman". Ask them where they came from and most of the children and not a few of the grown people will say, "Germany". If you pursue your questioning as to what part of Germany, they will tell you "Saratov" or "Samara" - two governments in the eastern part of Russia on the lower course of the Volga river. The misconceptions concerning the desirability of these German-Russians as citizens arise from their unprogressiveness as compared with those Germans who come to us directly from the mother country. During their century's sojourn in Russia they have been out of the main current of civilization, a mere eddy in the stream of progress. They present a concrete example of arrested development, The characteristics which differentiate them from other Germans are not due to an inherent lack of capacity but to different environment. Notwithstanding this, the German- Russians have some admirable qualities. They bring us large stores of physical energy and an almost unlimited capacity for work. The majority of them are literate although the amount of their education is limited. They are thrifty and independent, almost never applying for public aid. They are law abiding, their chief offenses being those which are traceable to their communal life in Russia. They are extremely religious, all their social as well as spiritual life being bound up in the church which they support right royally. To be sure, the saloon gets their vote (the prohibition vote among them is increasing); but "was not the first miracle that Christ performed the turning of water into wine? If they would shut up the shows (theaters), they wouldn't need to shut up the saloons". The object of this paper is to give the historical setting in which the German-Russians have lived as one means to a better understanding and appreciation of them by our own citizens.

IMMIGRATION, THE AMERICAN WEST, AND THE TWENTIETH CENTURY: GERMAN FROM RUSSIA, OMAHA INDIAN, AND VIETNAMESE-URBAN VILLAGERS IN LINCOLN, NEBRASKA

The North American West is a culturally and geographically diverse region that has long been a beacon for successive waves of human immigration and migration. A case in point, the population of Lincoln, Nebraska -- a capital city on the eastern cusp of the Great Plains -- was augmented during the twentieth century by significant influxes of Germans from Russia, Omaha Indians, and Vietnamese. Arriving in clusters beginning in 1876, 1941, and 1975 respectively, these newcomers were generally set in motion by dismal economic, social, or political situations in their sending nations. Seeking better lives, they entered a mainstream milieu dominated by native-born Americans -- most part of a lateral migration from Iowa, Illinois, and Pennsylvania -- who only established their local community in 1867. While this mainstream welcomed their labor, it often eschewed the behaviors and cultural practices ethnic peoples brought with them. Aware but not overly concerned about these prejudices, all three groups constructed or organized distinct urban villages. The physical forms of these enclaves ranged from homogeneous neighborhoods to tight assemblies of relatives, but each suited a shared preference for living among kinspeople. These urban villages also served as stable anchors for unique peoples who were intent on maintaining aspects of their imported cultural identities. Never willing to assimilate to mainstream norms, urban villagers began adapting to their new milieus. While ethnic identity constructions in Lincoln proved remarkably enduring, they were also amazingly flexible. In fact, each subject group constantly negotiated their identities in response to interactions among particular, cosmopolitan, and transnational forces. Particularism refers largely to the beliefs, behaviors, and organizational patterns urban villagers imported from their old milieus. Cosmopolitan influences emanated from outside the ethnic groups and were dictated largely but not exclusively by the mainstream. Transnationalism is best defined as persistent, intense contact across international boundaries. These influences were important as the particularism of dispersed peoples was often reinforced by contact with sending cultures. Adviser: John. R. Wunder

How Teresa and Maria Margaretha migrated to Nordstrand: Translation of Relics and Transformation of a German Island into a Catholic Dutch enclave in the 17th century

When on 26 May 1662 the founding first stone was laid for a new church on the island Nordstrand at the coast of Schleswig, relics of Teresa of Avila (1515-1582) and of the Dutch Carmelite abbess Maria Margaretha ab Angelis (1605-1658) were inserted. This church was built for Dutch dyke builders who were called to reconstruct the island after its destruction by flood in 1634; coming from a Catholic background and from the Dutch Republic which was at war with Spain at that time, the dyke builders and their families were guaranteed religious freedom in the Lutheran duchy of Holstein. In this paper, the reasons for the choice for the Spanish mystic Teresa of Avila and for the Dutch Carmelite abbess Maria Margaretha are discussed. The latter patroness was never beatified but had died in the smell of holiness; after her death several miracles were ascribed to her. It is understandable that migrants brought relics of their appreciated holy persons who would remind them of their homeland. The paper will first shortly introduce the two patronesses of the church. In the second part, the reasons for this choice will be discussed. Behind this translation of relics not only spiritual reasons played a role. The function of the translation of the saints was first to keep up geographical and political connections with the old country (both Spain and the Netherlands), secondly to perpetuate personal-familial relationships (esp. with Maria Margaretha), thirdly to strengthen the confessional identity in a non-Catholic environment. Fourthly the transfer brought a certain model of Christian life and reform to the new place of living, which in the second part of the 17th century became marked as “Jansenist”. The paper shows the transformation of the island into an enclave of Dutch Catholic culture.

Hispanic immigration and Select Commission on Immigration's final report : hearings before the Subcommittee on Census and Population of the Committee on Post Office and Civil Service, House of Representatives, Ninety-seventh Congress, first session, April 27, 28, 1981.

Item 1022-B, 1022-C (microfiche)

German American Day

German-American Day on Ann Arbor's west side. West Liberty from Main Street with open countryside beyond. John Haarer's Photograph Gallery is at the left. (Source: Old Ann Arbor Town by Hazel Proctor.)

Final report of the Select Commission on Immigration and Refugee Policy : joint hearings before the Subcommittee on Immigration and Refugee Policy of the Senate Committee on the Judiciary and Subcommittee on Immigration, Refugees, and International Law of the House Committee on the Judiciary, Ninety-seventh Congress, first session, on the final report of the Select Commission on Immigration and Refugee Policy, May 5, 6, and 7, 1981.

Item 1042-A, 1041-B (microfiche)

The knowing employment of illegal immigrants : hearing before the Subcommittee on Immigration and Refugee Policy of the Committee on the Judiciary, United States Senate, Ninety-seventh Congress, first session, on employer sanctions, September 30, 1981.

Item 1042-A, 1042-B (microfiche)

General history of the Christian religion and church: from the German of Dr. Augustus Neander.

Vol. 1-2, 2d American ed., 1847; v. 3, 1st American ed., 1849.

History of Saint Mary's Church, Mott Haven, 340 Alexander Ave., New York City. Issued for annual parish festival service on the seventy-fifth anniversary of the laying of the corner stone of the original church on Ascension Day, May 1st, 1856, Ascension Day, May 14th, 1931. History and statistics 1856-1906

Mode of access: Internet.

The German church on the American frontier; a study in the rise of religion among the Germans of the West,

Bibliography: p. [517]-531.

Modern German lyrics : an introduction to German songs of to-day & to-morrow ...

Mode of access: Internet.

High cost of gasoline and other petroleum products. Hearings before a subcommittee of the Committee on manufactures, United States Senate, Sixty-seventh Congress, fourth session, pursuant to S. Res. 295 amending S. Res. 292, directing the Committee on manufactures to investigate and report to the Senate the conditions of the crude oil and gasoline markets during the years 1920, 1921, and to date in 1922, agreed to April 20 (calendar day, May 13), 1922.

Robert M. La Follette, chairman.

The doctrine and covenants, of the Church of Jesus Christ of latter-day saints, containing the revelations given to Joseph Smith, jun., the prophet, for the building up of the kingdom of God in the last days. Divided into verses with references,

Mode of access: Internet.

The Old Testament; its meaning and value for the church to-day,

Mode of access: Internet.

Miscellaneous thoughts on several subjects of Divinity : so much controverted in the world with a brief historical sketch of the rise of the Cumberland Presbyterian Church and of its progress to the present day.

Mode of access: Internet.