Protective Retreat: Mexico's Mennonites Consider a New Migration

By Bensen, Joe | The World and I, August 1998 | Go to article overview

Protective Retreat: Mexico's Mennonites Consider a New Migration


Bensen, Joe, The World and I


Abraham and Tina Peters step down from the battered bus and move to the intersection of the dirt road that leads to Colonia Capulin. They are still fairly young, large-framed, robust, round-cheeked, fair-skinned, and blue-eyed. Tina wears the long, floral-print dress and broad straw hat typical of Mennonite women; Abraham the characteristic blue coveralls and straw cowboy hat of the Mennonite farmer. In another part of Mexico they might draw stares, but not here.

In a choking cloud of exhaust fumes, the bus pulls away and heads south along the two-lane blacktop that shimmers in the oppressive heat of the dry landscape of northern Chihuahua. The couple wait patiently for a lift to Capulin, where they share a farm with Abraham's parents in the village named Blumenort. They are returning from Juarez, 150 miles to the northeast, where they had gone to sell about fifty pounds of their home-produced cheese.

Tina and Abraham are Old Colony Mennonites, a conservative schismatic group, approximately five thousand of whom live in Mexico. Old Colony Mennonites are a comparatively small group in the Mennonite world body, but they, like all Mennonites, reject worldly values, based upon their "rejection of carnal or worldly loyalties."

It must be noted that the designation Mennonite, applied to these people (as opposed to other Mennonite communities throughout the world), is as much--if not more--ethnic and cultural as religious. The Mennonites of Mexico are a Germanic people, descendants of colonists who emigrated from western Canada to preserve traditions and lifestyles they feared would be lost as the isolated prairie that was their home became increasingly settled by non-Mennonites.

The largest concentration of Mennonites is in the original area of colonization, just north of Cuauhtemoc, about seventy-five miles west of the city of Chihuahua. When Abraham and Tina's grandparents arrived in 1922, this region was an undeveloped frontier. There was no town, just a cattle-shipping station and some services for the local ranches. But over the next seventy-five years, modern Mexico grew up around the old colonies. The very Mexican town of Cuauhtemoc has grown to a bustling sixty thousand, and the busy highway runs through the heart of the Mennonite region.

Joining the couple in the horse-drawn buggy ride into Capulin is like taking a trip back in time. It is not just that the region seems so oddly European, for there is no longer anywhere in Europe quite like this. This is definitely the Old Country transplanted into the New World: an eighteenth-century, north German farm community settled in the stark desert landscape of Chihuahua.

The contrast is startling. The place and its population of blond farm folk seem preserved in time by the desert air. The people might remind us of their more familiar Anabaptist brethren, the Amish, but this is hardly Lancaster County, Pennsylvania. And a speaker of modem German would be hard pressed to understand the Low German dialect, kept intact for hundreds of years, that is still spoken here.

The ever-moving frontier

Capulin was founded in 1950 by a conservative faction from the main colony settled at Cuauhtemoc. The Capulin group was essentially continuing a long-standing pattern of retreat from encroaching modernity, employing strategies of insularity and withdrawal from the modem world. [See sidebar on page 190.]

The story of the settlement really begins during the second half of the nineteenth century. The Canadian government, intent on securing its western prairie with large numbers of productive settlers, invited emissaries from the Mennonite communities in Russia to inspect the land. To encourage the migration, the Canadians offered the Mennonites free land and transport.

Russia, seeking to retain the Mennonites, suggested concessions that were acceptable to liberal Mennonites, but more conservative factions were set on emigration. …

The rest of this article is only available to active members of Questia

Sign up now for a free, 1-day trial and receive full access to:

  • Questia's entire collection
  • Automatic bibliography creation
  • More helpful research tools like notes, citations, and highlights
  • Ad-free environment

Already a member? Log in now.

Notes for this article

Add a new note
If you are trying to select text to create highlights or citations, remember that you must now click or tap on the first word, and then click or tap on the last word.
One moment ...
Default project is now your active project.
Project items

Items saved from this article

This article has been saved
Highlights (0)
Some of your highlights are legacy items.

Highlights saved before July 30, 2012 will not be displayed on their respective source pages.

You can easily re-create the highlights by opening the book page or article, selecting the text, and clicking “Highlight.”

Citations (0)
Some of your citations are legacy items.

Any citation created before July 30, 2012 will labeled as a “Cited page.” New citations will be saved as cited passages, pages or articles.

We also added the ability to view new citations from your projects or the book or article where you created them.

Notes (0)
Bookmarks (0)

You have no saved items from this article

Project items include:
  • Saved book/article
  • Highlights
  • Quotes/citations
  • Notes
  • Bookmarks
Notes
Cite this article

Cited article

Style
Citations are available only to our active members.
Sign up now to cite pages or passages in MLA, APA and Chicago citation styles.

(Einhorn, 1992, p. 25)

(Einhorn 25)

1

1. Lois J. Einhorn, Abraham Lincoln, the Orator: Penetrating the Lincoln Legend (Westport, CT: Greenwood Press, 1992), 25, http://www.questia.com/read/27419298.

Cited article

Protective Retreat: Mexico's Mennonites Consider a New Migration
Settings

Settings

Typeface
Text size Smaller Larger Reset View mode
Search within

Search within this article

Look up

Look up a word

  • Dictionary
  • Thesaurus
Please submit a word or phrase above.
Print this page

Print this page

Why can't I print more than one page at a time?

Full screen

matching results for page

Cited passage

Style
Citations are available only to our active members.
Sign up now to cite pages or passages in MLA, APA and Chicago citation styles.

"Portraying himself as an honest, ordinary person helped Lincoln identify with his audiences." (Einhorn, 1992, p. 25).

"Portraying himself as an honest, ordinary person helped Lincoln identify with his audiences." (Einhorn 25)

"Portraying himself as an honest, ordinary person helped Lincoln identify with his audiences."1

1. Lois J. Einhorn, Abraham Lincoln, the Orator: Penetrating the Lincoln Legend (Westport, CT: Greenwood Press, 1992), 25, http://www.questia.com/read/27419298.

Cited passage

Welcome to the new Questia Reader

The Questia Reader has been updated to provide you with an even better online reading experience.  It is now 100% Responsive, which means you can read our books and articles on any sized device you wish.  All of your favorite tools like notes, highlights, and citations are still here, but the way you select text has been updated to be easier to use, especially on touchscreen devices.  Here's how:

1. Click or tap the first word you want to select.
2. Click or tap the last word you want to select.

OK, got it!

Thanks for trying Questia!

Please continue trying out our research tools, but please note, full functionality is available only to our active members.

Your work will be lost once you leave this Web page.

For full access in an ad-free environment, sign up now for a FREE, 1-day trial.

Already a member? Log in now.