Hutterites

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Sign to the Bruderhof from Oak Bluff

The Hutterites , also known as the Hutterite Brothers , sometimes spelled Huterer , are an Anabaptist community that goes back to Jakob Hutter and whose followers live in community of property based on the example of the early Jerusalem community . The Hutterites do not form a uniform organization, but are made up of several independent subgroups. Its teaching and religious practice were the reason why its members had to emigrate frequently since it was founded in 1528 . Today the approximately 45,000 followers live almost exclusively in the United States and Canada . They still speak the Hutterite - a Bavarian-Austrian influenced dialect - as their mother tongue.

history

The Hutterites established themselves in Moravia during the Reformation, to which persecuted Anabaptists from Tyrol and other regions had emigrated
Migration of the Hutterites from 1528 until they emigrated to North America in 1874
Early Hutterite indictment

The Hutterites, together with the other Anabaptists, consider the first baptism of believers in Zurich , which according to Anabaptist tradition took place on January 21, 1525, as the starting point of their history. With their commitment to the early Christian community of property, they represented their own wing of the Anabaptist movement.

Among the Anabaptists scattered throughout the German and Dutch-speaking area, Menno Simons in northern Germany and the Netherlands and Jakob Hutter in southern Germany from the South Tyrolean Pustertal stood out as leaders of the Anabaptists. Both established firmly established communities that persecuted believers could rely on. Since then, their followers have developed largely independently of one another and to this day are divided into Hutterites and Mennonites , from which the Amish split off.

The Anabaptists were viewed by the Roman Catholic , Lutheran and Reformed Churches, that is, by all the churches established at the time, as heretics who denied infant baptism and thus the teachings of the church, and were persecuted and killed for this reason. The Anabaptist mandate issued by Emperor Charles V in 1529 forbade the baptism of those who were baptized under threat of the death penalty . Numerous Anabaptists, including Jakob Hutter, died as martyrs .

Moravia (1528–1622)

The persecuted formed communities of like-minded people in areas where there was relative tolerance on religious issues. Many Anabaptists therefore settled in Moravia , where they were welcome, not least because of their hard work. The margraviate of Moravia was practically ruled by an oligarchy of the nobility until 1620 and there was a comparatively high level of religious tolerance, in contrast to most other Habsburg countries. The Anabaptists found protection on the estates of the Lords of Liechtenstein , Žerotín , Leipa , Boskowitz , Kaunitz and Waldstein .

A first center of the Moravian Anabaptist movement was the area around Nikolsburg , in which Balthasar Hubmaier had already carried out a local Anabaptist Reformation from 1526. Soon, however, a theological dispute about the legitimacy of violence broke out here, which led to the division of the still young Moravian Anabaptist movement into armed swordsmen and non-violent staff . The latter group left Nikolsburg in 1528 and later formed the first Anabaptist Bruderhof in Austerlitz .

A year later, Jakob Hutter also came to Austerlitz for the first time. In the following years he helped other Anabaptists to settle in Moravia. The Austerlitz community expanded and was able to set up a subsidiary in nearby Butschowitz as early as 1530. In the winter of 1530/31 the community had about 600 adult members.

After internal conflicts, however, a group of around 150 people separated from the Austerlitzers in January 1531 and moved to Auspitz under the leadership of Wilhelm Reublin , where another Bruderhof was built. Here there were also close contacts to the Gabriel and Philippians who also lived in community of property . In October 1533, the Auspitz community finally elected Jakob Hutter as their head, making it the nucleus of the Hutterite movement. Hutter recruited more members and consolidated the still young Auspitzer congregation, so that the model of an early Christian communist community of production and property could be further consolidated. After his death, it was primarily Peter Riedemann who pushed ahead with the codification of doctrine and religious practice.

Hutterite community life flourished until the beginning of the Thirty Years' War . The years between 1563 and 1592 in particular were the peak of Hutterite activities in Moravia. The chronicles speak of the "good years", sometimes also of the "golden age of the Hutterites". Due to active missionary work, the number of converts was also higher than that of those born in the community.

The newcomers also carried out their learned craft activities in the communities. Among other things, there were watchmakers, brewers, blacksmiths, glaziers, potters, rope and sieve makers, miners, but also surgeons and doctors, all professions that are no longer practiced by the Hutterites today. Hutterite doctors were highly regarded. It is said that the sick son of a Franz von Taxis was nursed back to health by the Hutterites in 1581. The Hutterite schools were also far ahead of their time, and non-Hutterites also sent their children there. At that time there were around 80 Bruderhöfe with at least 20,000 residents. The courtyards did not form independent settlements, but were located within the existing localities.

During the Thirty Years' War, however, the Hutterites were repeatedly the target of marauding mercenaries . The Hutterite history book reports that between July and October 1619 alone, 29 Hutterite brother farms were destroyed by imperial troops. Often the residents had to hide in forests or caves. These caves (Czech: lochy) were elaborately constructed and hid their inhabitants behind passages and drop holes in underground living spaces that were connected to hidden exits. In 1622, Emperor Ferdinand II ordered the Hutterites, as part of the Counter Reformation , either to convert to the Catholic faith or to leave his country within four weeks. This began the long journey of the Hutterite communities.

Lower Austria (1538–1622)

In the Lower Austrian Weinviertel , some Hutterites founded a small center in the north of Steinebrunn . There, the noble family of the Fünfkirchner had taken over the county of Falkenstein . Hans III. Fünfkirchen, as well as his son Johann Bernhard von Fünfkirchen, were supporters of the Hutterites themselves. Above all, displaced Hutterites from the surrounding communities found refuge here.

In 1539 the population was attacked by soldiers Ferdinand I and parts of the male population were deported to Trieste . Some of them managed to escape and returned to their families. Despite years of difficulties, Hutterites lived in this region until 1620. Only after the battle of the White Mountain were the remaining Hutterites driven out. Many then settled in Slovakia. The history of the Hutterites in Lower Austria and the neighboring South Moravia is documented in the Anabaptist Museum in Niedersulz and in the exhibition about the Hutterites in the Falkenstein castle ruins.

Hungary, Slovakia and Transylvania (1546–1770)

Haban (Hutterite) pottery
House of prayer at the Bruderhof ( Habanerhof ) in Veľké Leváre / Großschützen, Slovakia

Already in the 16th century originated in the then to Hungary belonging and Upper Hungary called Slovakia Hutterite brother courtyards. The most important settlements were in Sobotište (German: Sabati ), in Moravský Svätý Ján ( St. Johann ) and Veľké Leváre ( Großschützen ). The first Bruderhof (also: Haushabe ) in Sabati was founded in 1546.

The Reformation Hutterites were welcome to many Calvinist and Lutheran-minded Hungarian noble houses, as they hoped that they would repopulate remote and depopulated areas. The Hutterites were also valued as craftsmen. In Slovakia, the Hutterites were also known as Habans . The ceramic goods made here by the Hutterites are still referred to as Haban faience to this day.

After the persecution began in neighboring Moravia in 1622, over 12,000 displaced Hutterites found refuge on the "Upper Hungarian", that is, Slovak brother farms. For many Hutterite families who fled Moravia, Slovakia was to become a permanent home for the next 150 years. Many Hutterites were also settled in Transylvania , which at that time also belonged to Hungary , and this settlement was made under pressure from Prince Gabriel Bethlen . The number of settlers living in Siebenburgen grew over time to around 2,000 Hutterites.

The main settlement in Transylvania was Unterwintz (German also: Alwünz or Alwinz , Romanian: Vințu de Jos , Hungarian: Alvinc ), but later there were other Hutterite settlements in Gilau near Klausenburg , in Neumarkt , Eibesdorf , Stein , Kreutz and Großwardein . However, Unterwintz remained the center of the Transylvanian Hutterites. Alumina could also be mined here for the ceramic production operated by the Hutterites.

Nevertheless, the further events slowed the development of the Hutterites. In Slovakia in particular, the Hutterite courts were repeatedly attacked by pillaging troops from the Thirty Years' War . The re-Catholicisation measures , which were intensified by the Austro-Hungarian side after the war , also hit the individual communities more and more. There were numerous arrests and confiscations on municipal farms. Forced adoptions of Hutterite children were also threatened.

The earlier intensity of the Hutterite mission also decreased sharply. Although it was possible to establish a Hutterite Bruderhof in Mannheim , Palatinate, in 1654 with brothers from Sabati, this German community also dissolved again in 1684, despite princely privileges. The Hutterite chroniclers finally described this period as a time of decline of tradition and a turning away from faith. Due to the ongoing wars and looting, the Hutterites finally saw themselves induced in 1685 to completely give up their community of property.

The community was about to be dissolved; numerous followers converted to the Catholic faith after being forced to do so. Only a few brother farms in Transylvania were able to hold out despite the rabid Counter-Reformation. A group of Austrian transmigrants arrived there in 1755 , who were forcibly resettled by Empress Maria Theresa because of their Protestant beliefs and were settled in several places, including Grosspold (Romanian Apoldu de Sus ), Neppendorf and Heltau, which are very close by von Unterwintz lies.

Some of these Landler from Carinthia , who had not previously known about the existence of the Anabaptists, were impressed by their principles and steadfastness and joined these Hutterites. In this way they gave the small community new impulses and the community of property was re-introduced in 1762. The following family names of today's Hutterites, namely Kleinsasser, Hofer, Waldner, Wurz and Glanzer, go back to the Carinthian Landler.

Wallachia (1767-1770)

Under the pressure of recatholization, the Transylvanian Hutterites, who were still free, finally decided to flee via the Carpathian Mountains to Wallachia, which was under Ottoman control . Here they founded their first farm in Tschoregirle ( Ciorogîrla ) near Bucharest . Due to poor water quality and the resulting typhus epidemic, the residents moved to Presetschain, not far away, in the spring of 1769, where they could lease a farm for growing fruit.

More houses and workshops were soon built here. But the effects of the Russo-Turkish War that began in 1768 also put an end to the Bruderhof in Wallachia. In November 1769 in particular, there was a whole series of raids. Ultimately, the Hutterites lost almost all of their property during the war between the Turks and Russians.

Russia (1770–1874)

Finally the Hutterites accepted the offer of the Russian nobleman Count Rumyantsev to settle on his land in the Ukraine . The group of those who set out for Wallachia had only 67 followers, some who stayed behind followed later. The Hutterites followed the call of the Russian Tsarina Catherine the Great , who wanted to colonize uninhabited areas and promised new settlers and their descendants land and free religious practice.

From August 1770, the Hutterites resettled 100 kilometers northeast of Kiev in Wischenka on the Djessna River as a community of property. There gradually moved z. B. after released from captivity Hutterites. Delegates were sent out. As a result, some Mennonite families also joined the Hutterites. The Mennonite surnames Entz, Decker and Knels also became Hutterite names in this way. After the community moved to Radichev , internal disputes arose.

The community also became impoverished over time and faced the problem of overpopulation. At times, almost 400 settlers lived in the community. In 1818 there was a break that led to the renewed abandonment of the community of property. To solve their problems, they enlisted the help of the Mennonites, who at that time influenced the formation of the Hutterite community. There was a split between owners and community members .

The introduction of general conscription by 1874 once again welded the community together. She decided to emigrate. The choice fell on North America, since Mennonites had already settled there. The emigration took place in three waves between 1874 and 1879. From the first went the forging , from the second the Darius- and from the third wave, the Lehrerleut forth.

North America (since 1874)

Michael Hofer: died in a US prison

Via Hamburg and New York the Hutterites came to South Dakota , where they settled again. Of the 1265 emigrants, only around 400 belonged to the community members. These formed their own communities, from which all today's communities developed. The remaining emigrants took advantage of the Homestead Act and went into private farming as prairie people . The prairie people could not maintain a common culture; many of them joined the Mennonites over time.

In the course of the First World War there were riots against the German-speaking Hutterites. They were perceived as belonging to the Germans, and they also refused to do military service and to buy American war bonds (the so-called Liberty Bonds ) (instead they donated to the Red Cross, among other things ). The treatment of the Hutterite conscientious objectors was particularly serious .

The US military carried out sham executions of young Hutterite conscientious objectors on several occasions . Two young Hutterites died because they refused to wear uniforms and had to spend many hours in the open, naked and chained, in the winter. A request for redress made to President Wilson in 1917 was ignored.

The hope of a Hutterite delegation sent to Washington at the beginning of 1918 to set up a non-military alternative service was also dashed. Then the Hutterites made the decision to emigrate to Canada as a group . The process of emigration (sale of land, acquisition of new ones in Canada) dragged on for so long that at the end of the war not all of the property in the USA had been sold.

Despite the economic crisis in Canada in the 1930s, the Hutterites were doing pretty well again. As a result, they experienced rapid population growth that continues to this day. The Hutterites learned from the crisis in Russia that too large communities have a destructive effect on cohesion. A colony with around 120 residents therefore founds a subsidiary community to which half of the residents will resettle. However, during the Second World War , the Hutterites saw themselves exposed to increasing hostility among the population and discriminatory legislation. Because of this, new colonies were founded in the USA. The three groups of the Hutterites are characterized by a different degree of openness towards their environment. However, all Hutterites live relatively isolated from the outside world to this day.

The head of the Hutterites 1533–1889

Jakob Hutter

Today's settlement areas

In 2005 there were around 465 Hutterite colonies, each with around 60 to 150 Hutterites. About three quarters lived in Canada ( British Columbia , Alberta , Manitoba , Saskatchewan ), one quarter in the states of Washington , Oregon , Montana , North Dakota , South Dakota and Minnesota . Almost all of them are descended from the 400 Hutterites who did not claim the Homestead Act of 1862. Between 1940 and 1961, with the Primavera settlement, there were New Hutterite brother farms in Paraguay near the Mennonite settlement of Friesland .

The Hutterites who immigrated to the USA in the 1870s had only 15 family names: Decker, Entz, Glanzer, Gross, Hofer, Kleinsasser, Knels, Mändel, Stahl, Tschetter, Waldner, Walther, Wipf, Wollmann, Wurz. Since then, only a few people have permanently joined them, including a Russian Mennonite widower with twelve children named Teichroeb in the 1920s , whose descendants are numerous among today's Hutterites.

Groups of the Hutterites

Althutterer

The Althutterer are divided into:

  • Blacksmiths under Michael Waldner, emerged from the Bon Homme colony
  • Teachers under Jakob Wipf, emerged from the Almspring colony
  • Darius people under Darius Walter, emerged from the Wolf Creek colony

The names are derived from the leaders of the first colonies. Before his introduction to the office of spiritual head, Waldner held the position of blacksmith, while Wipf was a teacher. In 1992 there was a split among the blacksmiths, the more conservative group is also known as the Gibb-Hutterer and has combined with the Darius and teachers to form a church. There are also a number of independent colonies. The largest are Fort Pitt Christian Community in Saskatchewan (110 members) and Elmendorf Christian Community in Minnesota, which includes three other communities (around 260 members together).

There were also the prairie people , roughly 800 of the 1200 Hutterites who immigrated to the United States in the 1880s. The prairie people made use of the Homestead Act , which allocated a piece of land free of charge to every family who wanted to start a self-managed farm, which they had to cultivate within a certain period of time. The prairie people lost their Hutterite identity and their specifically Hutterite beliefs relatively quickly. As a result of the repressive measures taken against all German speakers in the United States during the Second World War, they seem to have finally ceased to exist as an independent group and today they mostly belong to Mennonite churches.

Neuhutterer

The Bruderhöfer and Arnold people play a special role within the Hutterite movement . They were temporarily affiliated with the Hutterites, but have been separated from them again since 1995. Most of the Bruderhöfer are not ethnic Hutterites, but a few people converted from the Althutterers to the Bruderhöfer. Their community was founded in Germany in 1920 by Eberhard Arnold and his wife Emmy Arnold in Sannerz in Hesse, where they resettled with a community in 2002.

Other Neuhutterer are u. a. the Julius people in Ontario (Canada), the Owa people in Japan and the Nigerialeut .

Church life and teaching

As the Anabaptist Church that emerged from the radical Reformation , the Hutterites practice the baptism of faith . The literal interpretation of the Bible forms the basis of church life . In addition to a hard-working and chaste life, this includes above all the idea of ​​community of goods. This is justified with Acts 2,44  LUT : "And all who had believed there put all their possessions together."

War and military service were always rejected by the pacifist Hutterites with reference to the Sermon on the Mount , although the state was granted the right to protect its existence internally and externally with weapons. The prohibition of images mentioned in the Bible is also applied to photography by the Darius and teachers . It is not allowed to take photos or have them taken of you. There are always practical problems with government agencies, such as issuing a passport or acquiring a driver's license.

Choir

In addition to the Bible, the basis for preserving their culture is formed by the Hutterite hymnbook and the handwritten, repeatedly reproduced records from the early days of the Hutterites ( History Book of the Hutterite Brothers ). In addition to songs with biblical references, the hymnal also contains songs that deal with the history of the Hutterites. Singing plays an important role in community life and helps to preserve the community's identity.

Admission to the Hutterite community

Admission to full parish membership takes place only after baptism , for whose validity the baptized person's free choice of faith is an unconditional prerequisite. The infant baptism is therefore rejected strictly.

mission

Active missionary dissemination of the Hutterite teachings has been almost entirely given up in recent times. The Bruderhof founded in Nigeria is an exception . This was founded as a missionary instrument and is financially supported by the brother courts in North America.

marriage and family

Hutteresses at work

In order to avoid closed marriage circles , the elders of the colonies are responsible for the marriage brokerage. The final decision about marriage is made by the bride's family. The former moves to her husband's church after the marriage. Through marriage, which has been practiced for centuries, a separate blood group factor has developed, which is known in science as "Waldner positive".

Hutterite colonies are organized in a patriarchal way. In the organization of community life, men and women, boys and girls work in areas that correspond to the traditional understanding of the roles of the sexes, including learning and practicing a craft for male community members in addition to farming, and for female community members cooking, nursing, gardening, etc. Manufacture or procurement of the fabrics from which community clothing is made and their manufacture.

Families with ten to twelve children are not uncommon. The Hutterite birth rate is among the highest in the world. To this day, mathematical models are used in science in which the Hutterite birth rate is integrated as a maximum value.

Education, school and vocational training

Klankinderschule (kindergarten)
Children studying

Since the women of the Hutterites also take part in the collective work on the farm, there is a joint preschool childcare, the Klankinderschuel . As a rule, the children attend these from the age of two and a half. The long tradition of this facility is remarkable in this context. The Hutterite children were cared for in this way as early as the 16th century. This makes the Klankinderschule one of the oldest forerunners of the kindergarten .

Although schooling has been compulsory among the Hutterites since the 16th century , they do not send their children to public schools. Instead, they have developed their own school system. The children are trained in reading, writing and arithmetic for seven years. The training of the young Hutterites is completed at the age of 15. The Hutterites do not strive for higher education, because the primary goal of the training is self-study of the Bible and training for work on the Bruderhof. Teachers are recognized in the community for their outstanding role in preserving tradition. The upbringing of the children, including with blows with a stick, is their responsibility. In Canada, in addition to group classes, children are required to attend classes given by a government teacher.

After school, training begins in one of the community's work areas - for example, to become a shoemaker, work in agriculture, or become a schoolmaster . Trainers are older members of the community who have many years of experience in the relevant areas of responsibility. The pedagogical principle is learning by doing . There are no exams. Nowadays a few parishioners attend the university due to the increasing mechanization of production . The Brandon University in Manitoba offers its own teacher training for Hutterer. However, the Hutterite Education Program (BUHEP) is only accepted by parts of the blacksmiths.

The Hutterite Settlement

New colony

The Hutterites settle in mostly remote areas and live mainly from agriculture . They found their own congregations, which are referred to as brother farms or colonies . Such a Bruderhof has a highly functional structure. In addition to the residential buildings, it consists of the kitchen with a shared dining room, the kindergarten and the school. There are also a number of farm buildings (blacksmith's shop, printing shop, carpenter's workshop) and stables for cattle. The Bruderhöfe are always built according to the same pattern. Usually between 120 and 150 people live on a Bruderhof. When this number is reached, there is not enough work for all members to divide the ward. The Bruderhof acquires land, the inventory is shared, and around half of the residents set up a new farm. The question of who has to leave the yard is decided by lot. Married couples and families with children are not separated. Since the birth rate is above average, such a start-up occurs approximately every 20 to 25 years.

There is no unemployment and hardly any crime at a Bruderhof. The elderly, the sick or the disabled are not isolated, but rather take part in community life as best they can. The Hutterites do not use the social welfare institutions , except for the health system. In agricultural production, the Hutterites use the most modern methods (fertilization, modern combine harvesters, etc.). The surpluses are sold in the next town, the profits are saved for the next re-establishment of the community. In areas with numerous brother farms, the Hutterites often play a significant role in agriculture.

Die in the church

When a parishioner dies, members of the surrounding parishes come to the wake. There will be two days of prayer, singing and a funeral feast . The deceased is then buried in its own cemetery (the Todtengarten ).

The language of the Hutterites

With decreasing high German language competence, all old Hutterites still speak Hutteran as their mother tongue, an Upper German dialect with Bavarian character, in which the southern Bavarian Carinthian dialect has dominated since the 1760s . However, they use ancient High German as the language of worship. Exceptions to this are the more modern part of the Schmiedeleut, the Schmiedeleut I, whose German-English school system is based on contemporary Standard German in Central Europe.

Challenges in the 21st Century

The displacement of German by English could mean that the records of the common history of the past 300 years become incomprehensible. There is a risk that part of identity will be lost along with language. The increasing contact with the outside world through the use of means of communication (especially the telephone) and the increasing automization of the Hutterites suggest that American culture will have a stronger influence on the Hutterite community in the future. Von Schlachta explains that the Hutterites would have to find a way to deal with these external influences in order to prevent younger followers from leaving the community. Furthermore, state legislation and fluctuating market prices could have a major impact on the stability of the colonies.

Opposing positions

Hutterites subordinate themselves to the needs of the community. Above all, the lack of self-determination of their supporters is criticized. The members are very emotionally attached to the group. Punishments for deviant behavior can result in exclusion from the community. The community members live in spacious, single-storey terraced houses, each with two residential units, provided and furnished by the community. Each family has a large eat-in kitchen, master bedroom and children's room, whereby the children live with their parents until they marry and sometimes have very little or no privacy. Freedom of movement and freedom of expression are severely restricted - freedom of movement primarily due to a lack of money - and each community member only receives a small amount of pocket money. The belief orientation is called fundamentalist . For baptized Hutterites only marriages with also baptized Hutterites are accepted. Corporal punishment is still used on children in school in some communities .

Filmography

  • Foreign children. Children of utopia. Documentary by Klaus Stanjek, Germany 1999, 30 minutes
  • Commune of the Blessed. Documentary, 90 min., Germany 2004, director: Klaus Stanjek, first broadcast: ZDF , best documentary of the Bolzano Film Festival 2005, film Commune of the Blessed
  • Jakob Hutter and the Hutterites, martyrs of faith. Documentary, 82 min., Austria 2004, director: Thomas FJ Lederer, producer: Louis Holzer, Taura Film
  • Silent night in Canada. Christmas with the Hutterites. Documentary by Wolfgang Wegner, 30 minutes
  • Hutterer - A life like the Amish. Documentation by Thomas Risch about the Hutterer colony near Leask in Saskatchewan in Canada. Germany 2012, 50 minutes
  • Lynn Alleway: How to get to heaven - The Amish from Tyrol. Documentation 2013, broadcast on ORF 2 on July 30, 2019 (53 min).

literature

swell

German speaking

  • William Albert Allard: The Hutterites - "Share everything, trust in God." The Surprise Creek community still lives strictly by the rules of their forefathers. In: National Geographic Germany . Hamburg 2006, pp. 64–91
  • Sibylle Becker: The Hutterites. Architecture of a forgotten people. In: Bauwelt . Volume 28/29, Berlin 1989 ISSN  0005-6855
  • Rolf Wilhelm Brednich: The Hutterites. An alternative culture in the modern world. (Herder spectrum; volume 4676). Herder, Freiburg 1998, ISBN 3-451-04676-8 .
  • Erich Buchinger: The history of the Carinthian Hutterite brothers in Transylvania and Wallachia 1755-1770, in Russia and America. A contribution to the fate of Carinthian transmigrants and the history of today's Hutterische Bruderhöfe in the USA and Canada. In: Carinthia, 172, 1982 ISSN  0008-6606 pp. 145-302
  • Ulrich Eggers : Community for life. German Hutterites in the USA. Brockhaus, Wuppertal 1985 ISBN 978-3-8137-3232-0 , 3rd edition 1992, ISBN 978-3-417-20395-0
  • Robert Friedmann: The writings of the Huter Anabaptist communities. Complete catalog of their manuscript books, their scribes and their literature 1529-1667. (= Austrian Academy of Sciences . Philosophical-historical class: memoranda, 86) Böhlau, Graz 1965
  • Erich Geldbach: The rich man and poor Lazarus. Canadian-Japanese encounter in Hutter German. In: Zeitschrift für Religions- und Geistesgeschichte , 34, 1982 ISSN  0514-650X pp. 347-363
  • Michael Holzach, Timm Rautert (photos): The Hutterites. "Everyone gives what they can and gets what they need." Report for a year with the German Hutterites in Canada. Geo-Magazin , 8. Hamburg, August 1979 ISSN  0342-8311 pp. 74-104
  • Michael Holzach : The forgotten people. One year with the German Hutterites in Canada. Photos Timm Rautert. Hoffmann and Campe, Hamburg 1980 ISBN 3-455-08844-9 ; again dtv 30008, Munich 1996 ISBN 3-423-30008-6
  • Hutterian Brethren (ed.): Account of our religion, doctrine and belief. (Ridemans (sic!) Accountability) . Publishing house of the Hutterite Brothers Gemeine, Falher, Alberta 1988
  • Mary-Ann Kirkby: I'm a guardian. The fascinating story of my origins . SCM Hänssler, Holzgerlingen 2011 ISBN 978-3-7751-5272-3 ( I am Hutterite . Polka Dot Press, Winnipeg 2007)
  • Thomas Kuster: Catalog articles on Haban handicrafts from the 16th to 17th centuries . In: The Hutterites. Burned visions. Exhibition in the Golden Roof Museum . Innsbruck 2007
  • Bernd G. Längin : The Hutterites. Prisoners of the past, pilgrims of the present, prophets of the future. Rasch and Röhring, Hamburg 1986 ISBN 3-89136-061-4 ; again Goldmann-TB 11686, Munich 1991 ISBN 3-442-11686-4
  • Werner O. Packull: The Hutterites in Tyrol. Early Anabaptism in Switzerland, Tyrol and Moravia . Wagner, Innsbruck 2000 ISBN 3-7030-0351-0 ( Hutterite Beginnings. Communitarian Experiments during the Reformation . Johns Hopkins University Press, Baltimore 1995)
  • Andrea D. Perterer: The cultural area of ​​the Hutterites in North America. Change in the way of life of a religious group in the area of ​​tension between tradition and modernization. Contributions to Canadian Studies, 8. Wißner, Augsburg 1998 ISBN 3-89639-137-2
  • Victor Peters: The Hutterite Brothers. The history and social development of a successful community of property (series of publications by the Commission for East German Folklore / German Society for Folklore ; Vol. 58). Elwert, Marburg 1992 ISBN 3-7708-0978-5
  • Herfried Scheer: The German dialect of the Hutterite Brothers in North America (contributions to language island research, Volume 5). Association of Austrian Scientific Societies VWGÖ, Vienna 1987, ISBN 3-85369-691-0 .
  • Astrid von Schlachta : The Hutterites between Tyrol and America . A journey through the centuries, Wagner, Innsbruck 2006, ISBN 978-3-7030-0419-3
  • Astrid von Schlachta: Anabaptist communities: The Hutterites , European history online . Edited by the Institute for European History (Mainz) , 2011, accessed on: May 18, 2011
  • Astrid von Schlachta et al. (Ed.): Burned Visions? Places of memory of the Anabaptists in Tyrol. Innsbruck University Press, Innsbruck 2007
  • Gerd Ströhmann: Educational rituals of the Hutterite Anabaptist community. Community education in the context of different times and cultures. (Historical-comparative studies on the international educational dialogue, 2) Lit, Münster 1999 ISBN 3-8258-3978-8 (plus dissertation, University of Hildesheim 1997)
  • Rudolf Stumberger : Communist America. On the trail of utopian communities in the USA. Mandelbaum, Vienna 2015 ISBN 978-3-85476-647-6 .
  • Thomas Winkelbauer : The Anabaptists . In: Austrian history. Part 2: Freedom of the class and the power of princes. Countries and subjects of the House of Habsburg in the denominational age . Ueberreuter, Vienna 2003 ISBN 978-3-8000-3528-1 pp. 160-177
  • Rudolf Wolkan ; Hutterian Brothers in America, Canada (ed.): The great story book of the Hutterian Brothers . Standoff-Colony, MacLeod (Canada) 1923
  • Andreas Johannes Friedrich Zieglschmid (Ed.): The small history book of the Hutterite brothers. The Carl Schurz Memorial Foundation, Philadelphia (Pennsylvania) 1947 (Presentation: see web links)

English speaking

  • Sibylle Becker: The Hutterites. Architecture and Community . Master's thesis, University of Calgary , Alberta 1989 ISBN 0-315-54182-2 (3 microfiches)
  • Leonard Gross: The Golden Years of the Hutterites. The Witness and Thought of the Communal Moravian Anabaptists during the Walpot Era 1565-1578. (= Studies in Anabaptist and Mennonite history, 23) Herald Press, Scottdale 1980
  • John Hofer: The History of the Hutterites . DW Freisen, Altona (Manitoba) 1982
  • John A. Hostetler: Hutterite Life. Herald Press, Scottdale 1965
  • John A. Hostetler: Hutterite Society . Johns Hopkins University Press, Baltimore 1977 ISBN 0-8018-1956-3 (first London 1974)
  • Hanna Kienzler: Gender and communal longevity among Hutterites. How Hutterite women establish, maintain and change colony life. (Reports from ethnology) Shaker, Aachen 2005 ISBN 3-8322-3682-1
  • Andrew Wipf: Hutterite Telephone & Address Book . Lakeside Hutterian Brethren, Cranford, Alberta 1998

Web links

Wikibooks: History of the origin of the Hutterites  - learning and teaching materials
Portal: Anabaptist Movement  - Overview of Wikipedia content about the Anabaptist Movement
Commons : Hutterer  - album with pictures, videos and audio files

Individual evidence

  1. ↑ Thomas Winkelbauer , Freedom of the Classes and Princely Power. Countries and subjects of the House of Habsburg in the denominational age. Part 2 (= Herwig Wolfram, Austrian History 1522–1699) (Vienna 2003). P. 148ff
  2. ↑ Martin Rothkegel: The Austerlitz Brothers or Allies - Pilgram Marpecks parish in Moravia . In: Writings of the Association for Reformation History . tape 209 , 2009, pp. 246 .
  3. ↑ Hermann Schempp: Community settlements on a religious and ideological basis . Tübingen 1969, p. 77 .
  4. ↑ a b Hermann Schempp: Community settlements on a religious and ideological basis . Tübingen 1969, p. 78 .
  5. ↑ Victor Peters: The Hutterite Brothers. The history and social development of a successful community of property . S. 33-50 .
  6. ↑ The Steinebrunner Brüderhof , accessed on October 26, 2008.
  7. ↑ Robert Friedmann: Sabati . In: Mennonite Lexicon . tape 4 . Karlsruhe 1967, p. 02 .
  8. ↑ Hutterische Brüder, in Theologische Realenzyklopädie By Gerhard Krause, Gerhard Müller, Siegfried M. Schwertner
  9. ↑ Victor Peters: The Hutterite Brothers. The history and social development of a successful community of property . S. 77-107 .
  10. ↑ Victor Peters: The Hutterite Brothers. The history and social development of a successful community of property . S. 119 .
  11. ↑ Victor Peters: The Hutterite Brothers. The history and social development of a successful community of property . S. 120 .
  12. ^ Heavy with history ( Memento of April 8, 2005 in the Internet Archive )
  13. ↑ Excerpt and short passage from our Common History Book (Ed .: Plow Publishing House, Sussex / England)
  14. ^ Primavera settlement. Lexicon of the Mennonites of Paraguay, accessed August 30, 2011 .
  15. Jump up ↑ Rod A. Janzen: The Prairie People: Forgotten Anabaptists , Hanover, NH 1999, p. 257.
  16. ↑ The "People". Differences among the leut ( Memento from December 16, 2007 in the Internet Archive )
  17. ↑ 1992 Hutterian Church Split ( Memento from December 20, 2007 in the Internet Archive )
  18. ↑ CBCNews: Indepth: The Hutterites
  19. ↑ How do the Hutterites follow the command of Jesus to "be fishers of men" ( Memento from December 10, 2007 in the Internet Archive )
  20. ↑ The Anabaptist Hutterites. 50th meeting of the Humboldt Society on December 17, 1997 by Helge Martens
  21. ^ Marion Lewis, Hiroko Kaita: A "New" Low Incidence "Hutterite" Blood Group Antigen Waldner (Wd a ). In: American Journal of Human Genetics. Volume 33, 1981. pp. 418-420, PMID 6941697 , PMC 1685031 (free full text).
  22. ^ Office of Population Research, Princeton University
  23. ↑ The Anabaptist Hutterites. Humboldt Society
  24. ↑ The Anabaptist Hutterites. Humboldt Society
  25. ↑ cf. Astrid von Schlachta: From Getzenberg to the prairie. A history of persecution, decline and a new beginning for almost 500 years.
  26. ↑ Victor Peters: The Hutterite Brothers. The history and social development of a successful community of property . S. 136 ff .
  27. ↑ a b D. B. Kraybill, CD Bowman, CF Bowman: On the Backroad to Heaven: Old Order Hutterites, Mennonites, Amish, and Brethren. JHU Press, 2001, pp. 28, 285
  28. ↑ z. B. Helge Martens: The Anabaptist Hutterites. 50th meeting of the Humboldt Society on December 17, 1997. On: humboldgesellschaft.de, 1997.
  29. ↑ "Jakob Hutter and the Hutterites, Martyrs of Faith"
  30. ↑ Hutterer - A life like the Amish
  31. ↑ Hutterer: pp. 199-218
This version was added to the list of articles worth reading on January 23, 2008 .