Frieda Zeller-Plinzner

Sophie Marianne Frieda Zeller-Plinzner (born March 22, 1889 in Potsdam , † July 22, 1970 in Waldwimmersbach ) was a German writer and Protestant "Gypsy missionary" in Berlin , Frankfurt am Main and Hamburg . She published mainly missionary children's books under the names Frieda Plinzner , Frida Zeller and Frieda Zeller-Plinzner . One of her main topics was Roma . At Zeller-Plinzner, “Christian charity” and the concept of “reform policy” following Gottlieb Grellmann's mix contradictingly . Their portrayals of " gypsies " resulted on the one hand from stereotypical ideas about deviant "gypsy" and normatively correct bourgeois-Christian behavior. Their missionary work was based on the idea that Roma are pagans. Popular piety influenced by Catholicism and devotion to Mary were for them non-Christian superstitions .

Parental home and family, marriage

Kaiser Wilhelm II on horse with retinue. Due to his physical handicap, he also needed special support when riding. ( Kassel ? 1906, photo: Oscar Tellgmann )

Frieda Plinzner was born on March 22, 1889 in Potsdam as the daughter of Paul Ferdinand Plinzner , a major and Zehlendorf personal stable master, and his wife Adolphi Margarete Theodora Wilhelmine. Frieda's father was a pupil of Gustav Steinbrecht and published about riding . After Steinbrecht's death, from 1886 he continued to publish and supplemented The Gymnasium of the Horse , which is considered to be one of the standard works in equestrian literature. Equally important was his position as personal stable master of the German Emperor Wilhelm II. He had held this position since his youth.

Frieda Plinzner began the "Gypsy Mission" in her hometown of Berlin in 1911. Paul Plinzner occasionally visited his daughter in the "Gypsy Mission" and took individual children with him to the horses in the Tattersall . He gave a "Goka" work as a horse boy. Paul Plinzner is said to have been called "Pàpa" by the Roma. A lexicon of the "gypsy language" does not know this word.

On December 15, 1914, Frieda married Adolf Friedrich Hermann Zeller (born October 11, 1886) in Berlin-Zehlendorf . Adolf Zeller came from a deeply Protestant family. From 1910 to 1912 he was in intermittent pastoral service in Württemberg , then a missionary in Frankfurt am Main from 1913 to 1915. Adolf Zeller published in 1914, he was seconded to the Berlin Gypsy Mission: Among Gypsies in Berlins . As a result he did military service and was divisional pastor from 1916 to 1920 .

Hanged Armenians on a street in Aleppo in 1915

The couple worked in the Orient, first in 1916 in a soldiers' home in Constantinople , in 1917 in Aleppo , then in Palestine and Lebanon . They returned with an internment ship in 1919. You were probably eyewitnesses of the genocide of the Christian Armenians . Aleppo was a genocide center. In October 1915, Reich Chancellor Theobald von Bethmann Hollweg was the addressee of a letter signed by numerous evangelical personalities, including Alfred Zeller, against the "woeful fate of the Armenian people in Turkey [...] which, according to credible news, is threatened with extermination." already has an address in Aleppo as a place of residence. Frieda Zeller herself is not known to have reacted, but secrecy and a ban on reporting on it were the guiding principles of German politics. Elmar Spohn points out that - because she was staying at the site of the genocide - it is hardly possible that she did not notice anything.

After the end of the First World War , Adolf Zeller was a member of a volunteer corps . He died on March 15, 1920 in Königsberg (Prussia) . The " Asian flu " is passed down as the cause of death . The marriage remained childless. After the death of her husband, Frieda Zeller-Plinzner returned to the “Gypsy Mission”, which determined her future life.

“Gypsy Mission” and its publications on Roma

“Gypsy Mission ” of the Berlin City Mission in Berlin-Weißensee 1932 (photo taken by the Scherl picture service ) The mobile car had a harmonium , tables and benches.

In 1910 the "Gypsy Mission" was set up by the Berlin City Mission . The Berlin City Mission was founded and shaped by the former court and cathedral preacher Adolf Stoecker, who died in 1909 . Significant people in the city mission are attributed to Pietism , according to Stocker's two successors, but the city mission itself at that time is - in contrast to the regional church - one of the Berlin strongholds of Pietism.

The teacher Maria Knak , granddaughter of the theologian Gustav Knak , had recognized the need for private homework help and the possibility of a gypsy mission. After the founding of the Gypsy Mission, she exchanged the teaching profession for the less paid missionary. Plinzner became the second missionary in 1911. The first four missionaries quickly left their jobs because they got married. Zeller-Plinzner took over the management after Knak's wedding, which remained connected to the Berlin "Gypsy Mission" until 1935.

The mission's kindergarten must have existed as early as 1910. The mission's files were destroyed in World War II , so the missionaries' publications are one of the few sources on this mission.

Plinzner began her “gypsy work” in Berlin in 1911, briefly interrupted by a stay in Frankfurt am Main . By “gypsy work” she particularly understood work with “gypsy children”. Her first publication, which emerged from the mission, appeared as early as 1912: Pictures from the Life of Berlin Gypsy Children (Hefte zur Zigeunerkunde 5) by Striegauer Huss Verlag . At that time the publisher was not marginalized for "Gypsy Studies" or "Gypsy Mission"; Reinhold Urbans was there last year. The language of the gypsies in Germany: a popular introduction. (Hefte zur Zigeunerkunde 1) and the first edition of Engelbert Wittich's views into the life of the gypsies: From a gypsy. (Booklets for Gypsy Studies 2) published. Urban was also a missionary and preacher. Urban, who in 1911 had published The Passion of Our Lord Jesus Christ in the language of the German Gypsies , wanted with the series of magazines "to get the poor, homeless people a fairer judgment and earnest goodwill among all noble-minded Germans."

In April 1912, Eric Otto Winstedt wrote a comprehensive review of the first five volumes of the series for the Journal of the Gypsy Lore Society . He didn't like Plinzner's ribbon: “The spectacle of healthy children reduced to a state of sentimentality, in which they burst into hymn and prayer with a glibness border on profanity, appears to delight the heart of some people. To me it is inexpressibly nauseating. “The magazine for ethnology noted the receipt of pictures from the life of Berlin gypsy children , but did not review them.

For the pictures from the life of Berlin gypsy children , Zeller-Plinzner depicts a Sinti settlement in northern Berlin. She is surprised by the "strangeness": "The whole thing no longer looks German, but looks like a picture from the Orient." This is where the "Gypsy Mission" comes into being, which primarily serves to teach children about religion. She describes a mixture of religious awakening experiences and the healing effect of Jesus in the everyday life of children. It also contains descriptions of poverty, malnutrition and the diseases that result from them. Although the mission also provides material help, religious instruction is paramount. Her approach is accepting, but she also treats adults like children.

Zeller-Plinzner published in Huss 1912: Zinna and Kurli - A Gypsy Story. (Booklets on Gypsy Studies 6) . The afterword came from Pastor Ernst Lohmann , who also trained missionaries for Roma. Like Knak, Plinzner continued to publish on the mission of Roma up to and including National Socialism .

Zinna and Kurli is a revival story . Zinna, bourgeois Lene Franz, baptized as Cäcilia because the pastor did not want to accept Zinna as a name, travels with her parents to England, France and Italy. Because of Zinna, who is now required to attend school, the parents settle in the north of Berlin. Mara, Zinna's best friend dies. The deceased is buried with money in hand, since "Gypsies believe that entry into heaven costs money." After a theft, Zinna has a revival experience.

In 1914 Zeller-Plinzner changed the publisher. Zinna und Kurli was published in the second edition of 16 pages by the Vaterländische Verlags- und Kunstanstalt in Berlin, which also reprinted its pictures from the life of Berlin gypsy children. That was the publishing house of the Berliner Stadtmission, which stepped into the book business after acquiring the former Kassler Ernst Röttger- Verlag. Zeller-Plinzner's successful children's book Kiki was also published in the first edition of the Bertelsmann publishing house in 1914 , at which time she was evangelizing in Berlin with around 200 Roma. The second edition of Kiki was published by Bertelsmann in 1927 and the third edition in 1930. The first Protestant attempts at an explicit "Gypsy mission" in Germany were made in Friedrichslohra in Thuringia in 1830 . This ties in with older Christian ideas that Roma are pagans . The "Gypsy Colony" founded by Frederick II in 1775, with its later mission, provided the model for the activity composed of missionary and caring interventions and repression. In reality, the allegedly pagan Roma were not without religion, but were mostly baptized Catholics. The attitude of Protestant children's book authors towards the religion of the Roma was shaped by the fact that the religion of the Roma was a deficit form and that mission also meant conveying the real Christian religion and petty-bourgeois norms. The mission attempt from Friedrichslohra was canceled very quickly after a protest by the Catholic priest. Protestant children's book literature is often little more than a paraphrase of the experiment in Friedrichslohra. The coercive measures of the mission attempt organized by the Blankenburg couple: the removal of the children and the introduction to the workhouse - the shoemaker W. Blankenburg was the head of the "Sittigungshaus" - led to a return of those affected to a wandering way of life. As part of the mission attempt in Friedrichslohra, a Romani glossary was also created in 1832, which was published in 1894 by Richard Pischel . Translations and language research were also part of the work of the Berlin City Mission.

Zeller-Plinzner is also part of this Protestant-Prussian tradition. In 1934, after seeing a " Friedericius Rex film ", presumably Der Choral von Leuthen (premiered February 3, 1933, director: Carl Froelich ), she imagined Friedrich II not only as a stigmatized , Jesus-like national savior figure, but also as Commander of "Prussian Gypsy soldiers" whom she had not seen in the film. In the battle of Leuthen , the Prussian army defeated the superior Austrian troops, according to an anecdote the soldiers are said to have sung after the battle " Now thanks all God ", which went down in history as the "Choral von Leuthen".

Together with the Sinti Jaja Sattler , who received training through the mission, Zeller-Plinzner was involved in the translation of the Gospel of John into Romanes for the British and Foreign Bible Society ; the translation was published in 1930.

Frieda Zeller-Plinzner continued to run the "Gypsy Mission" together with Sattler. However, it is unclear how the organizational and monetary relationships were exactly designed. The Mission for South-East Europe (MSOE) regarded the "Gypsy Mission " by Zeller and Sattler as a branch of the MSOE, made agreements on this, but did not finance it. Further membership in the city mission is also questionable.

The children's book: Kiki (1914, 1927, 1930)

What Zeller-Plinzner's "Gypsy Mission" looked like at the beginning and what her attitude towards the "Gypsies" looked like, or how she wanted to see them, can be seen in her children's book Kiki from 1914. The book describes in several chapters and stations the life of the approximately six-year-old Sinti boy "Kiki", whose environment corresponds to Zeller-Plinzner's world of missionary experience. The locations in Berlin and Frankfurt am Main can be identified as real locations. Attached to the book is a reproduction of a colored watercolor by Zeller-Plinzner that shows two "gypsy children" playing in a meadow, as well as several black and white photos of poor "gypsies".

In Kiki, a "gypsy missionary" appears who, like the real Zeller-Plinzner, can be called "Lolitschäj" ( Romanes : "red girl" because of her red hair). Zeller-Plinzner wrote in the foreword: "Out of my own experience and out of the burning desire to warm up the hearts of Christians, especially children's hearts, for the plight of the despised gypsy children, I wrote the following story [...] Gypsies big and small look at me as a kind of 'tribal property' and let me see into a large part of their secrets and their life. " She wrote the book with the thought: "How can I perhaps help so that this despised people also find out that Jesus loves them."

"Gypsies" as pagans to be proselytized

The idea that Roma are not Christians but pagans is one of the basic statements of the book. Kiki can not be comforted by his mother when he dreamed of the devil . Because the mother "knows nothing about the Lord Jesus, who is much more powerful than the devil" (p. 2f) In the previous lines, Zeller-Plinzner describes parts of the popular piety of Roma, which includes amulets, body gestures and prayers of the mother. Even a souvenir from the Catholic Marian pilgrimage site in Mariazell could not comfort Kiki in front of the devil. (P. 5, same as p. 8) A policeman points out that Kiki's baptism certificate is missing (p. 15). The meaning of Christmas is unknown to Kiki. (P. 22) After a night in the tavern, Kiki's father swears "by the holy mother of God " not to drink anymore, Zeller-Plinzner added instructively: "that the holy mother of God did not give him anything can help, but only the dear Savior. "(p. 22) Zeller-Plinzner lets a" gypsy girl "fall ill in Kiki. Her parents put an altar of Mary next to the sickbed, which does not save the girl from death. Kiki, who finds the dead girl, appears again in the devil's dream. The Catholic devotion to Mary was generally considered by the Berlin missionaries as pagan.

Kiki is initially unknown to "the Savior". (P. 25) A related child explains to Kiki, about in the middle of the book, that "the Savior" helps with everything, especially school problems. The book KiKi ends in a Christian revival, but without baptism. Kiki receives a picture of Jesus from "Lolitschäj", which he looks at for a long time and devoutly, and Kiki understands that the Savior "loves him too, the dirty little gypsy boy [.]" (P. 52) The next day is Kiki and hers Family disappeared the readers are asked to pray for Kiki and his "little brown brothers and sisters who don't even know that the Lord Jesus loves them" (p. 53)

Ignorance and the religious practices described as ineffective superstitions underpin the need for a "gypsy mission" in KiKi. The question here is how realistic is the description of Christian ignorance. The tsiganologist Johan Miskow visited the Berlin Sinti and Roma in December 1910 - shortly after the start of the mission and published a list of translations of words and sentences from their Romanes , which among other things proves knowledge of central Christian statements: "o Jesus gerdjilas kretjune " (Jesus was born at Christmas).

Dirt, rags, cleanliness

Frankfurt Old Town 1911. This is where Kiki's fictional winter quarters are located, Frieda Zeller-Plinzner got to know it during her mission in Frankfurt. Airship picture by Carl Sauerwein .

The uncivilized unwashedness is another topos which in Kiki describes consistently and stereotypically the way of life of the Roma. The cause does not seem to lie in the poor living conditions, but in ignorance: "Kiki's morning toilet was very simple. He wore his dirty, red shirt day and night. He quickly drove into the torn, brown velvet panties, and after that his mother had still tied a long, green scarf around his neck, he was finished. It never occurred to Kiki that you can also - wash. " This contrasts with an observation made in 1928 by the children's book author Grete Weiskopf , who was friends with a number of Berlin's Roma. She describes the poor and tattered clothes of her friends but also their pleasure in using their bathtub as a true "rage of cleanliness".

Police repression, crime

Numerous special laws applied to "Gypsies" in Germany during the German Empire and subsequently in the Weimar Republic . In Kiki, the ban on "moving around in gangs" is communicated to the families in the forest by two police officers. (P. 7) Even traveling together with several families or a couple who are not officially married with their children fell under this ban. In Kiki the men are arrested, the women and children are left penniless and begin to starve on the third day. The men are ultimately released from prison but have to pay a fine and move on as individual families. (P. 7) Zeller-Plinzner does not evaluate the ban, but only describes the effects on Kiki.

Elsewhere she explicitly describes criminal practices, which she regards as normal behavior of the "gypsies". One example is the horse trade fraud. (P. 5) In a popular story, which is reproduced in Kiki, the legitimation of the "Gypsies" for such practices is explained: "Gypsies" would have stolen the soldiers' nails at the crucifixion of Christ what he would have explained to them. "From today on, gypsies are always allowed to steal and cheat" (p. 6)

The real Berlin "Gypsy Mission" in Kiki

"Gypsy Mission" of the Berlin City Mission with the Bible verse described by Pfitzner "The heathen will walk in its light" (1913)

She describes the location of her "gypsy mission" in Berlin as a small, white house on the then "disreputable" (Zeller-Plinzner) Jungfernheide . It was adorned with verses from the Bible ("Let the children come to me" Luke 18:16, "The Gentiles will walk in his light" Isaiah 60: 3). A description that corresponds to photos of the house. Here she offered a "large group of ragged, brown children" the opportunity to play. One group of children played like this: "They all clapped their dirty, brown hands happily and sang along: Let the hearts always be happy / And be filled with thanks, / For Father in Heaven / Call us his little children." The children sang a gospel song with it , the German text is by Johann Abraham Reitz based on an American model by Fanny Crosby . Further Christian sayings in Romanes adorned the "clean and colorfully furnished mission house according to the taste of the gypsies." This description corresponds to the real location of the "Gypsy Mission" in Berlin. The missionaries - as the non-fictional reports also write it - first told children biblical stories, sang and played with them. Later the mothers, and later the men, came to events.

Missionary Stories from Around the World: Gentile Children in Jesus' Light (1912)

Her book Heidenkinder in Jesu Licht (1912) collects and tells ten mission stories that take place all over the world. The story A Little Jesus Disciple is summarized here as an example . It is about the Christian "Chinese boy" Huie, who lives in San Francisco with his little brother and mother . The narrative perspective is that of the child. The child's Christian father became Shanghai . The pagan, violent, ugly "bad uncle Ting" explains this misfortune in "visible satisfaction" with the fact that the father is a Christian. Huie accuses him of having sold his father. The mother's prayers in front of an "idol shrine" do not bring the father back. Uncle Ting beats Huie for going to Sunday school and sends him to the factory, withholding his wages. He threatens to send the mother to China so that she does not become a Christian. “How good was it for the little Chinese boy that he had to run and work hard, otherwise he would have collapsed from all the misery and heartache.” (P. 104) Huie ponders: “Should mother really go to China? She would never hear of Jesus there - never become a woman of Jesus. Huie had to grow up quickly and become a man, then he could drive over and check on Mother and tell her and the other Chinese about the Savior. How father had prayed that mother would become a Christian! " When Uncle Ting tortured him in the factory, a worker saved him. Huie wakes up in the tent of a missionary treating his injuries. The story ends: " Huie listened breathlessly to all the wonderful news. His heart rejoiced at all the glorious future prospects." Mother and little Lin in the mission house! Oh, mother would hear from Jesus there! And little Lin would learn songs and verses ! And when father came back, maybe mother was already a Jesus woman! ”"

Her thematically similar book was published in 1928: Children from all over the world - Collected Mission Stories at Bertelsmann.

In National Socialism

Police guarding the forced camp in Berlin (a photo from the Racial Hygiene Research Center )

In 1934 Zeller-Plinzner lived in Potsdam . In the foreword of her 72-page booklet, Sketches from the Gypsy Mission: Jesus in the Gypsy Camp (1934), she welcomed Germany's return to the old colors . On May 1, 1933, National Labor Day , she said she was among the "millions" on the Tempelhofer Feld that welcomed the national survey . She wanted to ask the new rulers in the name of Jesus for love for the "gypsies". Zeller-Plinzner now evangelizes without the city mission, she notes a clearly more hostile attitude of the population towards their protégés.

In 1934, if not in 1933, the Berlin Welfare Office and the police developed a plan to concentrate the "Gypsies" in a camp supervised by the police. In 1936 the forced camp, euphemistically called the Berlin-Marzahn resting place , was established. More than 600 people were arrested in a major action on July 16, 1936 at rest areas, in rented apartments and houses. In 1938 852 people were interned. The total number of internees can be estimated at 1200 for the period 1936-43. In the camp itself, the missionaries - both pastoral and charitable - were probably active until 1938/39 at the latest. In 1936, the gypsy missionary Süsskind refused to help Gerhart Stein's racial biology studies on the internees. The Race Hygiene Research Center (RHF) then carried out the assessment of the "Gypsies" in the camp. When and why the mission ended is not known. The city mission does not provide any useful information about the end of the mission and activities in the camp after the war. The camp was closed in 1943 by deportation to Auschwitz. Sattler was deported to the Auschwitz-Birkenau concentration camp on March 5, 1943 , where he perished in the "gypsy camp " . Zeller-Plinzner tried unsuccessfully to intervene for her colleague with the Nazi authorities. The sources for this are poor, they are essentially based on self-statements and their reproduction. Requests received or their rejection by Nazi authorities do not allow the scope of their efforts to be assessed. The only thing that is certain is that she was surprised by Sattler's arrest.

The confusion of Zeller-Plinzner with the Nazi racial researcher Eva Justin

As early as 1914 in the children's book KiKi, Zeller-Plinzner called himself "Lolitschäj" (Romanes: "red girl", because of the red hair / cheeks). During National Socialism, the mistake with the red-haired Eva Justin, one of the main perpetrators of the RHF, was deliberately used. Justin was able to "trustfully" ask about relatives and relationships and thus collect the basic information for individual reports. In the memory of the Sinti who survived the Porajmos, Lolitschai now means Justin and no longer the missionary Zeller-Plinzner.

Acquaintance with Erna Lauenburger (Unku)

"Gypsy Mission" 1932 in Berlin-Weißensee. The missionary is Kurt Süsskind . The missionary is not identified.

In 1932 Erna Lauenburger (Unku), born in 1920 in Berlin-Reinickendorf , was baptized by the Protestant city mission in Berlin. She is the model for one of the two main characters in the children's book Ede und Unku by Grete Weiskopf, published in 1931 by Malik Verlag . Zeller-Plinzner mentions Lauenburger and her family in 1934 in Jesus im Zigeunerlager . Unku's world in Weddings Ede and Unku is significantly different from that of Kiki at Zeller-Plinzner. There is neither a "Gypsy mission" at Wedding, nor are religious practices a major topic. Erna Lauenburger is recorded as dead on July 2, 1943 in the main book of the " Auschwitz Gypsy Camp ".

post war period

As evidenced by her books in the German Library, she no longer had the importance of a book author that she had before the Second World War in terms of title number, publication location and edition. After the end of the war, Zeller-Plinzner resumed the "Gypsy mission", their places of activity were Frankfurt am Main and Hamburg. As early as 1948 she published an article about the new beginning of the Gypsy mission in a circular of the Freundeskreis der Mission für Süd-Ost-Europa eV This is now part of the Evangelical Missions Working Group . She no longer published books on the "Gypsy Mission".

In 1970 Zeller-Plinzner died in Waldwimmersbach , Baden-Württemberg , here is a mission home, which is run by the Bund der Missionsschwestern e. V. is worn.

Assessments

Authors who deal primarily with the history of persecution of Roma rate Frieda Zeller-Plinzner's work negatively.

At Zeller-Plinzner, there is a contradictory mix, according to Gilad Margalit, “Christian charity for the 'brown people'” and the Enlightenment concept of the “reform policy” following Gottlieb Grellmann .

Reimar Gilsenbach rates the work of Zeller-Plinzner as one of the most paternalistic of the missionaries. Their work is determined by "maudlin piety". But she has earned the respect of the Sinti. Despite her great commitment, it had never occurred to her that Sinti could be helped if their discrimination was abolished and that they would no longer be hindered by special laws.

From a different perspective, Elmar Spohn rated the mission attempt in a short biography by Jaja Sattler published in 2015 as only partially successful. The success was therefore not resounding, as there was only limited support due to antigypsy tendencies, even from church circles. In addition, "one will have to look for the rigid moral concepts of the evangelical 'gypsy mission', as these were often not compatible with the real worlds of the Sinti and Roma." In his dissertation, Spohn points out that there were considerable gaps in the theoretical foundation of the mission and that its actors acted primarily out of a Christian sense of mission. At the same time, he points out that the rejection by authors who have worked on the history of persecution is also based on the attitude of the churches, which has hardly been dealt with so far, or the participation of the churches in the persecution of Roma in the Nazi regime, which is only beginning to be known.

Fonts

Her publications appeared under her maiden name, her husband's last name and with double names. The spelling Frida and Frieda can be found for the first name.

• Pictures from the life of Berlin gypsy children. (Booklets on Gypsy Studies 3). 1912 Striegau, Huss Verlag. (2nd edition. Vaterländische Verlags- und Kunstanstalt, [1914]
• Zinna and Kurli - A Gypsy Story. (Booklets for (sic!) Gypsy Studies 6) 1912 Striegau, Huss Verlag. (2nd edition: Berlin, Vaterländ. Verlag- u. Kunstanst.)
• Gentile children in the light of Jesus. Mission stories with pictures. Basel Mission Zurich. Frankfurt a. M., Verlag Orient 1912 Text excerpt online at sophie.byu.edu
• Kiki. A gypsy children's story. Gütersloh, 1914 Bertelsmann (2nd edition 1927; 3rd edition 1930)
• He loves me too. Gütersloh: Bertelsmann, [1915]
• Worth more than many sparrows. [An oriental children's story from wartime]. Bertelsmann, [1922]
• Children in Heidenlanden: zendingsverhalen. Arnhem: H. ten Brink, [1923] "Nieuwe zondagsschool-serie" no.80;
• A forgotten missionary task. (From the gypsy mission). In: The evangelical missions. 1927 issue 8, pp. 186-190.
• Children from all over the world. Collected Mission Stories. Gütersloh Bertelsmann, 1928
• Bamberg, [Kapuzinerstr. 16]: Christl. Font distribution d. Prisoners and J. Maar Scripture Mission, 1929
• The black princess. Schweickhardt Lahr-Dinglingen publishing house around 1930
• with Jaja Sattler : O Woyako-hiro katar o Jesuskasko Christkasko banasgimmo ä Johannestar. Gospel of John in Gypsy dialect of North German Gypsies. Berlin. British and Foreign Bible Society, 1930.
• Hannelore's luck. Ponta Grossa [Paraná, Brazil, Caixa postal 185], publisher of the German Association for Evangelism and People's Mission, [1930]
• Sketches from the gypsy mission: Jesus in the gypsy camp, Ihloff Neumünster 1934.
• [1938] (translated from English) Something is happening / M. Cable; F. French. Johannis publishing house
• About the new beginning of the gypsy mission. 5. Letter to the staff and friends d

literature

• Elmar Spohn :  Zeller-Plinzner, Frieda. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Volume 37, Bautz, Nordhausen 2016, ISBN 978-3-95948-142-7 , Sp. 1530-1535.

Individual evidence

1. ↑ Kürschner's German Literature Calendar 1934 according to the entry in www.literaturport.de , accessed on October 1, 2013.
2. ↑ Jürgen Israel, Peter Walther: Muses and Graces in the Mark: 750 Years of Literature in Brandenburg, Volume 2 Lukas Verlag 2002, accessed on October 1, 2013.
3. ↑ ^{a b} Paul Ferdinand Plinzner. In: Family data of the Paul Wolfgang Merkel Family Foundation Nuremberg. Retrieved July 26, 2019 . 
4. ^ ^{A b} Sophie Marianne Frieda Plinzner. In: Family data of the Paul Wolfgang Merkel Family Foundation Nuremberg. Retrieved July 26, 2019 . 
5. ^ Gustav Steinbrecht: The high school of the horse. Edited and completed, edited by Paul Plinzner. 1st edition Potsdam 1886. Unfortunately, the reprint has no information beyond the historical original. In the foreword, Plinzner describes his contribution as modest.
6. ↑ Short biography at www.reitlehre.de , accessed on October 1, 2013.
7. ↑ Announcement of the publisher on the reprint Paul Plinzner: A contribution to practical horse dressage. Accessed October 1, 2013.
8. ^ Gustav Steinbrecht: The high school of the horse. Edited and completed, edited by Paul Plinzner. 1st edition Potsdam 1886. Information on the title page.
9. ↑ Stadtmission Berlin: 50 years of work in the service of faith and love. Anniversary publication of the Berlin city mission. Patriotic publishing and art institute . [Ed. Walter Thieme , also co-author] Berlin 1927, p. 83 (cited below as Festschrift 50).
10. ^ Siegmund A. Wolf: Large Lexicon of the Gypsy Language. Hamburg 1993.
11. ↑ Stefan Hildebrand: Otto Hölder, Briefe an die Eltern 1878 to 1887. BoD - Books on Demand, 2014, ISBN 978-3-937-21976-9 , p. 342 ( limited preview in the Google book search).
12. ↑ Elmar Spohn: Between Adaptation, Affinity and Resistance LIT Verlag Münster, March 7, 2016, p. 443.
13. ↑ Family data of the Paul Wolfgang Merkelschen Family Foundation Nuremberg ( Memento of the original from April 2, 2015 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. 
14. ↑ Elmar Spohn: Between adaptation, affinity and resistance. LIT Verlag, Münster 2016, p. 278.
15. ↑ http://uir.unisa.ac.za/bitstream/handle/10500/18533/thesis_spohn_e.pdf?sequence=1 p. 252.
16. ↑ Document online at: http://www.armenocide.de (full text). Accessed on August 31, 2016. Citation: Source: DE / PA-AA / BoKon / 171, Central Journal: 1915-A-31375: Embassy Journal: A53a / 1915/6751; Consecutive embassy / consulate number: No. 857; Johannes Lepsius : Germany and Armenia 1914–1918. Potsdam 1919 p. 189.
17. ↑ http://uir.unisa.ac.za/bitstream/handle/10500/18533/thesis_spohn_e.pdf?sequence=1 p. 235.
18. ↑ http://uir.unisa.ac.za/bitstream/handle/10500/18533/thesis_spohn_e.pdf?sequence=1 p. 252
19. ↑ Reimar Gilsenbach: Django, Oh sing your anger. Berlin 1993, p. 295.
20. ↑ Family data of the Paul Wolfgang Merkelschen Family Foundation Nuremberg ( Memento of the original from April 2, 2015 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. 
21. ↑ Dapp 1991: 47 after http://uir.unisa.ac.za/bitstream/handle/10500/18533/thesis_spohn_e.pdf?sequence=1 p. 235. Spohn does not give March 15, 1920 as the date of death, but rather December 15, 1920.
22. ↑ Family data of the Paul Wolfgang Merkelschen Family Foundation Nuremberg ( Memento of the original from April 2, 2015 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. 
23. ↑ Stadtmission Berlin: God loves this city. 100 years of the Berlin City Mission 1877-1977. [Editor: Siegfried Dehmel] Berlin 1977, p. 79
24. ↑ Festschrift 50, p. 81, Festschrift 100, p. 79
25. ↑ Data on the city mission from the WP article, also Festschrift 50
26. ↑ Martin Brecht (1988): Research reports on Pietism in German territories. Vandenhoeck & Ruprecht, p. 130 accessed online on January 13, 2014
27. ↑ Festschrift 50, p. 81
28. ↑ Festschrift 50, p. 81
29. ↑ Festschrift 50, p. 83
30. ↑ Festschrift 50, p. 81
31. ↑ Zeller-Plinzner 1927, preface without page number
32. ↑ http://uir.unisa.ac.za/bitstream/handle/10500/18533/thesis_spohn_e.pdf?sequence=1 p. 234
33. ↑ Maria Michalsky-Knak, Kurt Süsskind (1935): Gypsies - and what we experienced with them in Berlin. Berlin: Commission publishing house Ernst Röttgers.
34. ^ Johan Miskow: A Recent Settlement in Berlin. In: Journal of the Gypsy Lore Society 1910, p. 14 online .
35. ↑ Joachim Stephan Hohmann (1990): Persecuted Without Homeland: History of the Gypsies in Germany. Peter Lang p. 67 Sniplet .
36. ↑ Zeller-Plinzner 1927, preface without page number
37. ^ Contributions to Gypsy Studies: Engelbert Wittich. Lang, 1990 Sniplet. Accessed October 1, 2013
38. ↑ Reference at www.alsatica.eu accessed on October 1, 2013
39. ↑ According to Wittich 1927, [p. 8th].
40. ^ Volume V of the journal ibid. Pp. 306–331 here p. 309 online .
41. ↑ Zeitschrift für Ethnologie, Jg. 1912, p. 255. The title of the booklet series varies in the literature.
42. ↑ Klaus-Michael Bogdal: Europe invents the gypsies - a story of fascination and contempt. Berlin 2011, p. 353.
43. ↑ Bogdal 2011, pp. 353f.
44. ↑ Martin Knispel: Ernst Lohmann, 1860 - 1936. Pioneer, founder, evangelist. book-on-demand.de, 2011. Knispel points out that female missionaries trained by Lohmann were used not only worldwide, but also in city missions for the mission of Sinti and Roma (p. 46). The first female mission teachers began their three-year training in 1908 (p. 44f.)
45. ↑ Tony Schumacher published Komteßchen und Zigeunerkind in 1914 , the child's name is Zinna. The content is the biography of a fictional "gypsy girl" who is guided on the "right path" by the "grace" of a prince and who transforms from a "vicious" "gypsy" into a tidy, godly woman (Petra-Gabriele Briel: The rag child and dream princess. On the social figure of the gypsies in children's and youth literature since the 19th century. Gießen 1989, pp. 69–70) Schumacher's attitude to bourgeois norms, the stereotypical representation of the “gypsy” way of life and the judgment of religion and mission is contemporary dominant and also resembles the ideas of Zeller-Plinzner. Briel suspects that Schumacher was inspired by Ottilie Wildermuth's Das brown Lenchen from around 1855.
46. ↑ Published by Maria Michalsky-Knak : The Gospel among the Gypsies of Berlin. Berl. City Mission, 1914; Hantoro, the gypsy boy, based on true experiences . Verlag Verlag d. Montanus Library, 1922; Gypsies and what we experienced with them in Berlin . Röttger, 1935
47. ↑ Whether the Huss Verlag was named after Jan Huss could not be verified.
48. ↑ Bogdal 2011, pp. 354f.
49. ↑ Information on the Huss Verlag in Striegau is poor. Stephan Holthaus: Heil, Heilung, Heiligung: the history of the German sanctification and evangelization movement (1874-1909) . Brunnen Verlag, 2005 gives the year of Urban's death as 1917, Sniplet , since 1913 he was the head of the Christian bookstore in Chemnitz.
50. ↑ Festschrift p. 211ff. P. 216, p. 224.
51. ↑ Joachim S. Hohmann : Persecuted Without a Home: History of the Gypsies in Germany. P. Lang, 1990 Sniplet
52. ↑ Gilad Margalit : "Great God, I thank you for making little black children. The gypsy pastor - Georg Althaus ". WerkstattGeschichte 25 (2000) p. 65. online
53. ↑ The Gypsies in Friedrichslohra. In: Eisenbergisches Nachrichtensblatt for Entertainment and Charitable Work of December 2, 1833, accessed online on September 19, 2014
54. ↑ Barbara Danckwortt: Franz Mettbach: the consequences of the Prussian "Gypsy policy" for the Sinti of Friedrichslohra. In: victim . Barbara Danckwortt, Thorsten Querg, Claudia Schöningh, Wolfgang Wippermann . Historical research on racism: ideologues, perpetrators. Berlin 1995. pp. 273-295. Summary
55. ↑ Gilad Margalit : "Great God, I thank you for making little black children. The gypsy pastor - Georg Althaus ". WerkstattGeschichte 25 (2000) 59-73 online ( Memento of the original from April 2, 2015 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. 
56. ↑ Briel p. 57
57. ↑ Briel pp. 57-80.
58. ↑ Briel p. 58
59. ↑ The Gypsies in Friedrichslohra. In: Eisenbergisches Nachrichtensblatt for Entertainment and Charitable Work of December 2, 1833, accessed online on September 19, 2014
60. ^ Siegmund A. Wolf (1993): Large Lexicon of the Gypsy Language. Hamburg p. 36
61. ↑ Carl von Heister: Ethnographic and historical notes on the Gypsies 1842.
62. ↑ Wolf p. 36
63. ↑ Entry on the film on www.filmportal.de
64. ↑ Zeller-Plinzner p. 74 after Gilsenbach 1993, p. 296
65. ^ Donald Kenrick (2010): The A to Z of the Gypsies (Romanies) . Scarecrow Press p. 237. Johan Miskow (1931): Jaja Sattler and the Gypsies of Berlin. In: Journal of the Gypsy Lore Society, 3rd series, vol. 10. Festschrift 50, p. 83
66. ↑ http://uir.unisa.ac.za/bitstream/handle/10500/18533/thesis_spohn_e.pdf?sequence=1 p. 235
67. ↑ The place of the winter quarters in Frankfurt is the Kornblumengasse. Other Sinti live in the immediate vicinity, such as Graupengasse. (P. 9f) Visits take place in Siemensstrasse in Sachsenhausen. These streets are real. The alleys were destroyed in air raids in 1944 and never rebuilt. (See: List of street names in Frankfurt ) The tram that Kiki uses on a visit still runs on Siemensstrasse.
68. ↑ Zeller-Plinzner p. 26, p. 46–49. The statement Lolischä (sic!) For Zeller-Plinzner can also be found in Festschrift 50, p. 83
69. ↑ Preface without page number.
70. ↑ see also. Wilhelm Solms (2006): "You may have been baptized, but ..." The churches' position on the Sinti and Roma in Germany. In: Theologie Geschichte, Vol. 1 (2006), accessed online on September 19, 2014
71. ↑ Short biography in Danish www.denstoredanske.dk ; List that also includes "Gypsy Photos" by Johan Miskow . Both accessed on January 10, 2014.
72. ↑ The three groups he describes and their origins point to two groups that belong to the Sinti, plus a group that later immigrated from Hungary.
73. ↑ Johan Miskow: A RECENT SETTLEMENT IN BERLIN report from 1910 p. 14 https://archive.org/details/journalofgypsylo05gypsuoft
74. ↑ Zeller-Plinzner 1927, p. 3
75. ↑ Alex Wedding: Ede and Unku, Berlin 1982, p. 4
76. ↑ The same building also shows a photo in Festschrift 50 on p. 83.
77. ↑ www.volksliederarchiv.de ( Memento of the original from March 21, 2015 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. accessed on January 25, 2014 
78. ↑ Festschrift 100, p. 79
79. ↑ http://www.literaturport.de/index.php?id=26&user_autorenlexikonfrontend_pi1%5Bal_aid%5D=2247&user_autorenlexikonfrontend_pi1%5Bal_opt%5D=1&cHash=281a4116fd019308bb801def8ca83a4e
80. ↑ Gilsenbach Django, p. 295
81. ↑ Bogdal 2011, p. 357
82. ↑ Patricia Pientka: Life and Persecution in the Berlin-Marzahn Forced Camp 1936-1945. In: Neuengamme Concentration Camp Memorial: The persecution of the Sinti and Roma under National Socialism. 2012 p. 55
83. ↑ Pientka 2012, p. 56.
84. ↑ Pientka 2012, p. 56f.
85. ↑ Pientka p. 57f.
86. ↑ Festschrift 100, p. 79
87. ↑ ^{a b} Elmar Spohn : Sattler, Jaija [Josef], Bible translator, "Gypsy missionary" and victim of the National Socialist racial madness. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL) Herzberg: Bautz 2015, Vol. 36.
88. ↑ http://uir.unisa.ac.za/bitstream/handle/10500/18533/thesis_spohn_e.pdf?sequence=1S . 243f.
89. ↑ Zeller-Plinzner 1927, p. 26, pp. 46–49.
90. ↑ Gilsenbach (1993): How Lolitschai got a doctorate. In: Oh Django, sing your anger. Sinti and Roma among the Germans. Berlin, p. 97f.
91. ↑ The first name of the missionary can be identified from a publication that he wrote with Maria Michalsky-Knak. Gypsies and what we experienced with them in Berlin published [1935] by Röttger on commission. There is also a typescript "Gypsies in the Big City" from 1932.
92. ↑ Susanne Blumesberger, Ernst Seibert (2007): Alex Wedding (1905-1966) and the proletarian children's and youth literature. Praesens publishing house Sniplet
93. ^ Nicholas Saul, Susan Tebbutt (2004): The Role of the Romanies: Images and Counter-images of "Gypsies" / Romanies in European Cultures. Liverpool University Press, 2004. pp. 193f.
94. ↑ Gilad Margalit: “Great God, I thank you that you have made little black children.” In: Werkstatt Geschichte 25, p. 65, footnote 27 online ( Memento of the original from April 2, 2015 in the Internet Archive ) Info: Der Archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. 
95. ^ Zeller-Plinzner: About the new beginning of the gypsy mission. 5. Letter to the staff and friends of the Mission for South-East Europe e. V., Geisweid, January 15, 1948.
96. ↑ www.evkirche-walo.de online ( Memento of the original from April 2, 2015 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. accessed on September 19, 2014. 
97. ↑ Gilad Margalit: “Great God, I thank you that you have made little black children.” In: Werkstatt Geschichte 25, p. 65, footnote 27 online ( Memento of the original from April 2, 2015 in the Internet Archive ) Info: Der Archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. 
98. ↑ Gilsenbach (1993): How Lolitschai got a doctorate. In: Oh Django, sing your anger. Sinti and Roma among the Germans. Berlin, p. 97f.
99. ↑ Gilsenbach (1993), 295.
100. ↑ The title is based on a biblical passage: But the hairs on your head are all numbered. Therefore do not be afraid! You are worth more than many sparrows. (Luke 21.18)
101. ↑ Börsenverein der Deutschen Buchhandels : Literarisches Zentralblatt für Deutschland. 1927 Sniplet
102. ↑ Proof: http://www.worldcat.org/title/o-woyako-hiro-katar-o-jesuskasko-christuskasko-banasgimmo-a-johannestar/oclc/1940267
103. ^ After 1933 the German Association for Evangelism and People's Mission published writings close to the NS, for example by Ernst Wilhelm Bohle , see Frank-Rutger Hausmann (2009): Ernst-Wilhelm Bohle: Gauleiter im Dienst von Party und Staat Duncker & Humblot, p 276; Reich Bishop Müller also published in the publishing house; see: Thomas Martin Schneider (1994): Reichsbischof Ludwig Müller: an investigation into life, work and personality . Vandenhoeck & Ruprecht, p. 147f. In 1934 Friedrich Wilhelm Brepohl published: Mein Kampf in the German-Brazilian press against Jewish abuse of idealism from abroad in 1931 [1]