The Boundary between "Us" and "Them"
Readers and the non-English word

in the fiction of Canadian Mennonite Writers

by

Beth Ellen Janzen

B.A., The University of Guelph, 1991

A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF

THE REQUIREMENTS FOR THE DEGREE

MASTER OF ARTS

in

THE FACULTY OF GRADUATE STUDIES

(Department of English)

We accept this thesis as conforming
to the required standard

THE UNIVERSITY OF BRITISH COLUMBIA

September 1993

© Beth Ellen Janzen, 1993



In presenting this thesis in partial fulfilment of the requirements for an advanced

degree at the University of British Columbia, I agree that the Library shall make it

freely available for reference and study. I further agree that permission for extensive

copying of this thesis for scholarly purposes may be granted by the head of my

department or by his or her representatives. It is understood that copying or

publication of this thesis for financial gain shall not be allowed without my written

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(Signature)

Department of Enty 1;6 IL 

   

The University of British Columbia
Vancouver, Canada

Date Serie444 fa ,28-; 

DE-6 (2/88)



Abstract

This study asks whether the use of non-English words in the

novels of Canadian Mennonites perpetuates a cultural binary, and

concludes that it does not. The use of the non-English word,

rather than enforcing a binary between "us and them", ultimately

reveals that cultural boundaries are permeable and unstable.

Recent reader-response theory, which sees the reader as always

influenced by a context, is central to this inquiry. Analysis of

readers' responses in the form of questionnaires constitutes part

of the support for my assertions, while an examination of

typography, orthography, interlanguage, and theme in three novels

by Canadian Mennonites provides the balance.

Chapter one lays the theoretical framework for the

investigation. It discusses: reader-response theory and the

impossibility of accessing a stable textual meaning coincidental

with the author's intention, the challenge of the non-English word

to the concept of universality, and the distinction between proper

"English" and non-institutional "english". Chapter two examines

some readers' responses to non-English words and finds that

"inside" readers have interpretations in common with "outside"

readers, and that variations exist between the interpretations of

"inside" readers. A binary model is too simplistic to encompass

the range of contexts frOm which readers read. Chapter three

discusses typography, orthography, and interlanguage in relation to

(Low) German, and suggests the importance of these features to a

discussion of the texts. Chapters four through six examine Rudy

Wiebe's The Blue Mountains of China (1970), Anne Konrad's The Blue



Jar (1985), and Armin Wiebe's The Salvation of Yasch Siemens (1984)

respectively. Each novel's thematic concern with cultural

boundaries serves as a framework for interpreting its physical and

linguistic features. Chapter seven concludes by examining the

influence of my own fragmented identity on the development of my

argument, and revisits the issue of authorial intent in our

politically less-than-perfect world. A lengthy appendix serves as

a pluralistic glossary to the texts, and contains the responses to

my questionnaires. A brief section outlines some of the Appendix's

interesting patterns and trends. An index to the appendix is

provided since the appendix is not arranged alphabetically.



iv

Table of Contents

Abstract

Table of Contents^ iv

Acknowledgement

1: Reader-response Theory and the Non-English word^1

2: Readers' Responses to the non-English word^ 14

3: Orthography, Typography, Interlanguage^ 23

4: The Blue Mountains of China by Rudy Wiebe^ 28

5: The Blue Jar by Anne Konrad^ 37

6: The Salvation of Yasch Siemens by Armin Wiebe^47

7: A Reader's Response^ 54

Works Cited^ 58

Works Consulted^ 62

Appendix: Readers' Responses^ 67
The Salvation of Yasch Siemens^ 69
The Blue Mountains of China^ 101
The Blue Jar^ 108
The Missing Child^ 119
Final comments^ 119

Comments on the Appendix^ 121

Index of Non-English Words and Phrases^ 124



Acknowledgement

I would like to thank Professor Krtiller for her supervision of this
thesis, and for the stimulating discussions we shared while I was
doing the reading course which led up to this study. I would also
like to thank Professor Ricou and Professor Smith, the other
members of my committee, for their participation and input.

I would like to point out that this thesis was written WITHOUT the
aid of potato chips, chocolate, sugar, or in fact any junk food
(not even Zwieback), and that any of its shortcomings can probably
be attributed to this sad fact! Due to the aforementioned dearth
of interesting edibles, I was a particularly difficult thesis-
writer to be around; I therefore appreciate(d) the support of my
friends and family all the more. Thanks to Catherine, the other
members of BECK (Kathy & Elaine), Gabi & Julie & Nancy for always
being there for me--and for having faith in me when I had none, to
my Aunt and Uncle for all the help, and to Mom and Dad for their
continued love & support (beyond the call of duty) and for the time
& energy they put into helping with this project. And thanks,
Jamie, for putting up with so much thesis-whining, for picking up
my organic vegetables, and for being such a wonderful friend and
partner.



1

I: Reader-response Theory and the Non-English word

W.J. Keith, in a discussion of non-English words in Rudy

Wiebe's The Blue Mountains of China, observes: "One should.. .have

faith that if Wiebe (or any other responsible writer) [feels] that

the meaning of any word [is] essential, it ...[will be]...explained

in some way" (Keith, "Where" 96). Keith's comments reveal a belief

that a "responsible" author makes a contract with the reader; he

or she promises to make his or her "meaning" accessible, ready to

be discovered. This belief assumes first of all that a text has

some objective, stable meaning; and second, that this meaning is

somehow related to (or coincidental with) the author's intentions.

Keith, in his discussion of his reaction to non-English words in

Wiebe's novel, is responding to an argument made by Hildi Froese

Tiessen that foreign words in the literature written by Canadian

Mennonites constitute a boundary that alienates "outside readers"

(Tiessen, "Stranger" 50).1 Keith and Tiessen disagree about

whether a knowledge of German and/or Low German is essential to an

understanding of the "meaning" of the texts in which words in these

languages appear. In other words, are the texts "accessible"?

Keith rejects the suggestion that Wiebe would write a text which is

not "universal" (universally accessible to everyone). Even if

Wiebe intended to write a universally accessible text, however,

(which is a reasonable assumption according to Penelope Van Toorn's

persuasive argument in "Rudy Wiebe and the Historicity of the

1 She expands this argument in "Mother Tongue as Shibboleth
in the Literature of Canadian Mennonites." The second article is
the one to which Keith is specifically responding.



2

Word"), it does not mean that Rudy Wiebe's intended message

(evangelical or otherwise) will be understood by all readers.

Keith's essay is marked by the interests of reader-response

criticism. Reader-response criticism is "a term that has come to

be associated with the works of critics who use the words reader,

the reading process, and response to mark out an area of

investigation" (Tompkins ix). Keith frames the debate between

himself and Tiessen in terms of reader-response. In reference to

Tiessen's argument that Mennonites have traditionally used language

"to effect separation from and nonconformity to the world" (Tiessen

"Shibboleth" 182), Keith comments:

Now I have no wish to dispute that argument. It seems to me

a perfectly valid point to make--and an extremely interesting

one so far as I am concerned, since I hadn't thought of the

matter in these terms. But I do feel the need to observe that

this argument itself represents a decidedly Mennonite

perspective (and is valuable because of this). As a non-

Mennonite, however, I look at the matter very differently.

("Where" 95)

I find this exchange intriguing enough to refer to it at some

length. Keith's reader-response strategy sets up an "us and them"

binary between himself and Tiessen; this binary is precisely what

Tiessen proposes that Mennonite writers are perpetuating in their

use of non-English words (Tiessen, "Stranger" 50). Presumably, a

non-Mennonite could assign the same significance to non-English

words in these texts as Tiessen has. The fact that Mennonites have

traditionally used language as a barrier is clearly explained and

dramatized in Rudy Wiebe's novel Peace Shall Destroy Many (1962).



3

Although Tiessen's reading is influenced by her cultural

background, no essential ethnic component controls and creates

Tiessen's reading of the text. Keith is arguing that both

Mennonites and non-Mennonites have equal access to the "meaning" of

the text, but at the same time he is making a gesture toward

Tiessen's "Mennoniteness", her ethnicity, and therefore

distinguishing her interpretation on this basis.

On the topic of the binary component in ethnic identity, Irene

Portis Winner states:

Ethnic identity arises from the universal situation that

cultures are not isolated. They are either pluralistic,

composed of ever-changing interrelated subcultures, or at

least they are in contact with other cultural groups. The

members of a particular culture or subculture consider

themselves as "We" as opposed to, and differentiated from, the

"other". Thus an ethnic group exists only in opposition to

some other ethnic group. (412)

Winner's point that cultures are composed of "pluralistic ever-

changing interrelated subcultures" emphasizes that although members

of a group see themselves as defined by their differentiation from

members of another group, relationships are always changing. No

essential2 difference exists between ethnic groups; ethnicity is

a cultural construction. "Ethnic" is usually defined as being in

contrast to a dominant culture. The dominant culture sees itself

2^I use "essential" as an antonym to "constructed".
Essential as essence.



4

and its values as "universal".3 When it comes to a discussion of

literature, "ethnic literature" is often seen as being in

opposition to "mainstream literature". But mainstream literature

is, of course, ethnic literature as well. Perhaps in response to

this social and economic pressure, reviewers of Mennonite writers

sometimes find it necessary to assert that the texts they are

reviewing are "universal".4

Early reader-response theorists like Stanley Fish, for

example, thought that criticism should focus on the reading

experience. But he posited a reader who reads according to a

particular set of codes which Fish sees as universal: "the reader

reacts to the words on the page in one way rather than another

because he operates according to the same set of rules that the

author used to generate them [my italics]" (Tompkins xvii). The

non-English word, however, foregrounds the fact that authors and

readers cannot wholly operate according to the same sets of codes.

In "Literature in the Reader", Fish talks about the application of

his theories in the classroom; he teaches his students "to

recognize and discount what is idiosyncratic in their own

responses" (Fish 99). The idiosyncrasies of an individual

response, however, are an expression of the context of the reader.

3 From the Oxford English Dictionary, meaning 3.a.: "Of or
pertaining to the universe in general or all things in it;
existing or occurring everywhere or in all things; occas., of or
belonging to all nature."

4 For example: "Thus a narrative poem like Patrick Friesen's
The Shunning has as its theme a particular Mennonite belief
practice, but its appeal is universal" (Loewen, "Witness" 113).
Peter Pauls' review of another Friesen volume makes the same claim:
"In Unearthly Horses Friesen describes his own personal spiritual
journey but it is one that is also universal" (166).



5

The use of non-English words in Mennonite writing draws attention

to the context of the reader's ethnicity because the form of Low

German called "Plautdietsch" is closely associated with a

particular ethnic group, the Mennonites; the reader is unlikely to

know the language through scholarship although he or she may know

High German.5 As Harry Loewen writes in his article about the

reception of Mennonite literature, "It goes without saying that the

reception and interpretation of Canadian-Mennonite literature

varies, depending in part on the background from which the critic

is writing" (Loewen, "Mennonite Literature" 126).

Jane Tompkins' excellent introduction to reader-response

criticism traces a chronological movement. The movement begins

with a critical interest in a reader's interaction with a meaning

which is present in the text, and develops into the critical

position which asserts that meaning resides with the reader, or

that the reader creates the text by reading. Keith and Tiessen

both work from the position which posits the author's intentions as

the repository of a text's meaning. If this position is abandoned

in favour of the later developments in reader-response criticism,

however, a more interesting exploration of the significance of non-

English words is possible.6 Walter Benn Michaels' article "The

5 However, a course in Low German exists at the University of
Winnipeg. Also, I do not mean to suggest that to be Mennonite you
must speak Plautdietsch (Low German). See Why I am a Mennonite for
a range of opinions on this issue.

6 Logocentrism "involves the belief that sounds are simply a
representation of meanings which are present in the consciousness
of the speaker. The signifier is but a temporary representation
through which one moves to get at the signified....And the written
word is an even more derivative and imperfect form: it is the
representation of a sound sequence which is itself a representation

(continued...)



6

Interpreter's Self: Peirce on the Cartesian 'Subject'" discusses

why abandoning the pose of neutrality in interpretation does not

release anarchy in the realm of criticism. He shows that "since

the self is already an interpretation as well as an interpreter, it

is not radically free...to impose its own meanings on any and all

texts (Tompkins xxiv). The self is not "free to assert its

subjectivity" (Michaels 198). Michaels sees the illusion of

objective neutrality or free subjectivity as "simply the flip sides

of the context-free self, active and passive; one generates any

interpretation it pleases, the other denies that it interprets at

all" (199) He goes on to say:

...the self is already embedded in a context, the community of

interpretation or system of signs. The rhetoric of the

community of interpretation emphasizes the role readers play

in constituting texts, while the rhetoric of the self as sign

in a system of signs emphasizes the role texts play in

constituting consciousness--the strategy in each case is to

collapse the distinction between the interpreter and what he

interprets... .The most we can say is that we can choose our

interpretations but we can't choose our range of choices.

(199)

6 (...continued)
of the thought. Interpretation by this model, is a nostalgic and
retrospective process, an attempt to recover the concepts which
were present to the consciousness of the speaker or writer at the
time of writing. And of course for logocentrism, as indeed is the
case with Saussure, the sign is the fundamental unit; phonemes and
letters are simply convenient devices which in combination can be
used to represent the essence of the sign, which is the signified
....meaning should not be something that we simply recover but
something that we produce or create; interpretation should
transform the world, not merely attempt to recover a past...."
(Culler, Saussure 109).



7

In other words, we interpret the texts in a particular way because

of our contexts: we are never freely independent readers. The

text also constitutes how we look at our self as a sign. Do we

think of ourselves as "outsiders" or "insiders"? The non-English

word foregrounds the necessity for examining the context of the

reader. Similar interpretations of texts exist because some people

learn to read and interpret literature according to similar codes:

they read from similar contexts. A reader's context is clearly the

key to his or her interpretation of non-English words, in matters

of meaning and of significance; a reader's context is therefore

the key to his or her interpretation of the text.

The concept of ethnicity is a cultural construction. Winner

explains that ethnic identity is based on a binary between "we" and

"they". But she also points out that relationships are always

changing. The boundaries between different cultures and

subcultures are permeable and unstable. A collection like Why I am

a Mennonite illustrates the range of opinions about the category

"Mennonite" and who belongs in it. Tensions exist in the group

between those who see "Mennonite" as a primarily ethnic category

and those who see it as a religious category (or want to

revolutionize it so that it will be one). Historically, it was of

utmost importance for Mennonites to maintain a distance between

themselves and the outside world to avoid corruption and

"worldliness".7 Language is a key site of theological upheaval;

it is a battleground for resisting assimilation. German was used

7 But linguistic differences also prohibited the conversion
of the people in the surrounding cultures to Christianity, or to
Mennonite doctrine. This tension is dramatized in Wiebe's first
novel Peace Shall Destroy Many.



8

as a barrier to keep Mennonites separate from the culture around

them. The fact that "cultures are not isolated" (Winner 412) means

that separatism must be used as a conscious strategy to prevent

assimilation, or, for the more fundamentalist groups of Mennonites,

as a strategy to avoid contamination from more liberal Mennonites.

The differences between the Kanadier8 (Mennonites who immigrated

to North America before 1900) and Russlander (Mennonites who

immigrated later) are of this kind. The differences between these

two groups is also a linguistic one as my relatives and parents

have pointed out, and as Rudy Wiebe has illustrated in The Blue

Mountains of China. Keith regards the non-English word as "a

mysterious sign that establishes connection or otherness depending

upon the reader's origin" ("Where" 96), but the plurality of

Mennonite groups reveals that the categories are not as simple as

a binary between "us" and "them". Mennonites are not a monolithic

group or culture. As Margaret Loewen Reimer writes:

No two groups [of Mennonites] are quite alike. On the other

hand, there are many similarities and it is often difficult to

understand •and appreciate the multitude of splits and

breakaways which have occurred. (6)

Eugeen Roosens states, "...an ethnic group is first of all, a form

of social organization in which the participants themselves make

use of certain cultural traits from their past, a past which may or

may not be verifiable historically...." (12). Roosens claims that

groups give themselves markers of difference and choose which

8^Different spellings of "Canadier" exist as well.
"Kanadier" is a more German version of the word.



9

things will define themselves as members of that group.9 The

number of subcultures within the Mennonite group makes consensus

difficult.1°

In her introduction to Acts of Concealment Tiessen suggests:

Post-colonial literary theory may well prove to be instructive

in any future study of the development and place of the

literature of the Mennonites in Canada in so far as it has

focused on how language and writing in post-colonial cultures

have been appropriated for use away from a "privileged norm"

or dominant cultural centre.... (12)

The Empire Writes Back claims that the post-colonial author makes

use of particular strategies to mark his or her text as different

from the dominant culture. "Cultural difference is not inherent in

the text but is inserted by...strategies" (Ashcroft 65). The text

does not display these markings as an expression of some kind of

genetic ethnicity. The non-English word is "metonymic of cultural

difference" (Ashcroft 52). According to this argument, the use of

(Low) German words by Mennonite authors could be interpreted as a

deliberate strategy to mark a text as different from the dominant

culture. Fish comments that readers and writers operate according

to the same code. The non-English word, however, is part of a

different kind of code which might be called "english" according to

Ashcroft et al. and their theory of writing. Ashcroft and his

9 Obviously, the same thing happens in the larger culture.
The larger culture decides which traits they will characterize an
ethnic group by.

10 In this context it is important to mention the work of the
Mennonite Historical society, who, through its translation and
publication of documents pertaining to Mennonite history, creates
a version of history which can become institutionalized.



10

collaborators make a distinction between "English" and "english":

We need to distinguish between what is proposed as a standard

code, English (the language of the erstwhile imperial centre),

and the linguistic code, english, which has been transformed

and subverted into several distinctive varieties throughout

the world. (8)

I propose to use the same distinction throughout this discussion.

"English" will denote the English of dictionary meanings, while

"english" will be synonymous with the non-official language use.

When I refer to the "non-English" word, then, I am referring to a

word that is unlikely to show up in the OED, or any other

dictionary of "proper" English.

English is increasingly seen as a "universal" mode of

communication.11 Whether using non-English words, or using the

vernacular in prairie poetry (Cooley), each constitutes a challenge

to the universal status of English, and rather emphasizes that many

englishes exist. Naomi Schor argues in her book The Theory of the

Detail that inclusion of specific details in the evolution of

painting and sculpture was seen as a challenge to the platonic

ideal of universal beauty and forms: "The censure of the

particular is one of the enabling gestures of neo-classicism, which

recycled into the modern age the classical equation of the Ideal

with the absence of all particularity" (Schor 3). Merle Good, an

American Mennonite writer comments on the traditional antagonism

between novelist and religious fundamentalist in similar terms:

11 Magdalene Redekop argues that the difficulty Jakob Friesen
encounters at the airport in The Blue Mountains of China indicates
that English is increasingly becoming a "lowest common denominator"
("Translated" 113).



11

"In telling stories, we assume that if you want to communicate an

idea like forgiveness, the less specific it is, the more universal

it will be. And I think the church has quarrelled with this over

the centuries" (Pinsker 60). Of course universality can never be

achieved. Even Jesus' parables are culturally marked; they

reflect the culture in which they were written. The presence of

non-English words in a text, by foregrounding the "particular", is

a challenge to the concept of universality itself.

This challenge to universality does not create a stable

boundary between minority culture and dominant culture, however.

Rather than enforcing a binary between "us and them", the use of

the non-English word in the texts of Canadian Mennonites ultimately

reveals that the cultural boundaries between "us" and "them" are

permeable, ambivalent, unstable. 12 My discussion will be based

primarily on three quite different novels by Canadian Mennonite

authors: Rudy Wiebe's The Blue Mountains of China (1970), Anne

Konrad's The Blue Jar (1985) and Armin Wiebe's The Salvation of

Yasch Siemens (1984). In choosing to call these authors

"Mennonite", I am side-stepping the question of identity and

following Hildi Tiessen's definition of a Mennonite artist", since

it is she who asserts that Mennonites are producing "an insider

literature" ("Stranger" 51). Reader-response theory is important

I am not arguing that this "message" is the intent of the
authors, or that it will be evident to all readers.

Actually, Tiessen provides a definition of Mennonite art:
"...Mennonite literature and art consist of work which has been
produced by individuals who were nurtured within a Mennonite
community, who--especially during their formative years--had access
to the inside of the Gemeinschaft. Whether they chose later to
withdraw in part or in whole from the Mennonites is--for my
purposes here--irrelevant..." ("Role" 237).



12

to my investigation for several reasons. Examining readers'

responses to features of these texts reveals the binary between

"us" and "them" to be arbitrary. Readers from the "outside" group

sometimes interpret unfamiliar words in a similar way to those in

the "inside" group, despite their cultural difference. And readers

from the "inside" group produce a surprising diversity of

interpretation. Thus, while cultural contexts are integral to

interpretation, the construction of an "us" and "them" binary is

not an adequate model. Reader-response theory is also important

for situating my own interpretation of the texts' features.

Ethnographic discourse is present in these texts along with various

forms of direct and indirect glossing; the strategy of glossing

seeks to enforce the idea that stable boundaries exist between

cultural groups. Typography in texts, however, plays an important

role in signalling both difference through italicization, and

ambivalence through inconsistent usage. The technique of blending

two languages (interlanguage) is present in these texts, and is

important to my discussion of the permeability of boundaries.

Finally, the novels have thematic concerns with the permeability of

boundaries which can be interpreted in tandem with the other

strategies to reveal a fundamental ambivalence about language and

ethnic identity.

Tiessen challenges Canadian Mennonite writers to "augment the

audiences, diminish the ambivalences, and raise the readers'

awareness of who the Mennonites were--and who they continue to be"

(Tiessen, "Stranger" 51). An exploration of the fiction of

Canadian Mennonites reveals a great deal of ambiguity, but given

the plural identities of readers, and the shifting nature of the



13

debate surrounding Mennonite identity (and more generally, ethnic

identity), ambiguity is not only necessary, but desirable in the

literature.



14

2: Readers' Responses to the non-English word

The Saussurian gap between the signifier and the signified

means that the relationship between a word and its referent is

arbitrary. No objective meaning resides in the text for the reader

to access. Readers use cultural codes to interpret texts: the way

people have been institutionally taught to read determines to a

certain extent how they will decide upon an acceptable

interpretation. The non-English word foregrounds the fact that the

writer and the reader do not interpret the world using identical

codes. How do readers figure out what is obviously unknown to

them, what is not included in their conventional code of

interpretation? In Under the Tumtum Tree: From Nonsense to Sense,

Marlene Dolitsky presents her investigation into readers'

strategies for interpreting nonsense words as a "key to the

phenomenon of linguistic comprehension" (Dolitsky 1). ^In her

concluding chapter she summarizes the strategies of readers:

When the meaning of neologisms in a partially understandable

text is asked for, interpretation will begin by association

through phonetic and orthographic resemblance and may depend

on a semantic probability element where meaning must be in

agreement with the words in the immediate environment of the

neologism as well as in accordance with the frame of the text

taken as a whole" (103)

Readers begin with homonyms and rely heavily on context.

In the spirit of Dolitsky's work, I have undertaken a small-

scale idiosyncratic study of readers' responses to non-English



15

words in the texts that I am studying (see Appendix A). 14

undertook this task partially out of curiosity, but also because I

felt that a range of answers would be forthcoming, and would serve

as a necessary contrast when juxtaposed against my own

interpretations of unfamiliar words in the texts.15 As might be

expected, I found that my readers (myself included) rely heavily on

phonetic associations to produce meaning. Dolitsky found that:

The participant, when presented with a free morpheme,

immediately matches it to a conventionally coded homonym whose

meaning is known, which is then assigned to the 'unknown

slot'.^Unknown linguistic signs are associated with and

automatically translated into known linguistic signs. (20)

Homonymic strategies are key to hazarding a guess at a word's

meaning. As a reader who understands a little High German through

University training and no Low German, I use homonymic strategies

to relate foreign words to English ones. The fact that English is

a Germanic language cannot be ignored; it probably affects my

interpretations of texts and ensures a reasonably satisfactory

interpretation of unfamiliar words. The homonymic strategy is

quite useful in hazarding interpretations of words in Armin Wiebe's

I do not pretend that my questionnaires were in any way
objective or scientific. As such, the responses have satisfied my
curiosity and been extremely helpful in the definition of my
beliefs about readers' responses to texts. Dolitsky's study,
although it is presented in a scientific framework of linguistic
exploration, is constructed from her subjective assumptions and
interpretation of her data. Unlike Dolitsky, I provide the reader
of this study with my questionnaires and the responses in an
appendix for him or her to peruse and contemplate; Dolitsky, for
the most part, only presents her reader with her conclusions.

15 See "Comments on the Appendix" (page 121) for further
information.



16

The Salvation of Yasch Siemens. For example, "Christlich" (17) is

easily recognizable as "Christlike"; and "gruelich" (78) I

construe as similar to the English word "gruesome". The Low German

dictionary gives a meaning for "griilijch": "fearful, frightful"

(Rempel 48). Another example: Yasch says, "my heart starts to

clapper real fast". The clapper of a bell serves as a homonym for

me in English; I imagine Yasch's heart swinging back in forth in

his chest. What I understand him to mean is that he is excited or

nervous. Other readers use homonyms in other languages. One uses

"kleppern", "to rattle" (Appendix 86). Another responds,

"'Claupaht we'd say in Low German. Rattling would be the

translation" (Appendix 86). The point that I want to make here, is

that I can understand the phrase reasonably well although I do not

have the linguistic advantages of the two respondents who know

German and/or Low German. The word does not create a stable

boundary between "insiders" and "outsiders".

Homonymic strategies can lead both "insiders" and "outsiders"

astray, however (see Appendix). As Dolitsky claims, local context

and larger context is of utmost importance in the interpretation of

the unfamiliar word. In fact, it is difficult to separate the

homonymic strategy from the contextual one. Words do not have

meanings except in context. A local context is helpful according

to a non-German-speaking reviewer of The Salvation of Yasch

Siemens: "...the context always makes clear the meaning of German

words. Can't you just hear grandfather 'knacking' sunflower seeds

and see him 'qwauleming smoke' from his pipe?..." (Martens)16.

Please note that page numbers are not available for
specific quotations from Martens' review.



17

Martens assumes that when we "hear grandfather 'knacking' we will

imagine something similar to what she imagines. She is relying on

the similarity of our interpretive strategies. A larger context is

useful for figuring out a repeated word such as "hartsoft".

"Hartsoft" appears throughout Yasch Siemens as a kind of

intensifier word. Rempel in his dictionary of Plautdietsch glosses

the word's meaning as "with force or might" (49). My own

understanding of the word is enhanced by the homonymic associations

of "heart" and "soft": something that makes a heart go soft must

be powerful. My parents 17 , however, who lack the context of the

novel, figure out a similar meaning based on its presence in

several of the sentences presented to them in my questionnaire

(Appendix 87). My father and my Aunt point out the homonym "hard"

from the German (Appendix 82). Similarly, I interpret words like

"schultenbot" (68) and "hof" (13) in Rudy Wiebe's The Blue

Mountains of China with some patience by taking note of repetition

and context. The ultimate point of the comparisons I am making

17 It might seem odd that I use my father and my mother as
references in this thesis. By referring to them in their familial
relationship to me, I am continually emphasizing that I am a reader
positioned within a framework, a context; I am not an objective,
neutral commentator (nor does this beast exist). It might seem
somewhat unprofessional to use them as sources of information, but
other authors writing in the same subject area do not refer to
anthropologists' texts on the behaviour of Mennonites (and
anthropologists are not objective either...), but to their own
experience. Some authors give this information as fact while some
(like Magdalene Redekop) highlight the personal basis of their
theoretical positions. It would not make my work any more
objective if I referred to my father as Edward G. Janzen and my
mother as H. Susan Janzen. Likewise, I do not apologize for the
idiosyncrasies of the exercise, because under the conditions it
would be beyond the scope of my work to PRETEND to an objective
"scientific" study on reader-response. And close inspection of the
linguistic study of Dolitsky reveals her biases clearly, and
indicates that the information gleaned is not necessarily
"objective fact".



18

between my interpretationp of words and those of my respondents is

that despite my ignorance of Low German I manage to come up with

interpretations which I find acceptable for producing meaning, and

which, in many cases are similar to the interpretations of my

respondents who know the languages in question.

But I must return to Keith's assumption that if "any...

responsible writer...[feels] that the meaning of any word [is]

essential, it ...[will be].. .explained in some way" ("Where" 96).

Surely I am satisfied with my navigation of the texts because it is

the intent of the authors that I should understand the meaning of

non-English words? Certain phrases, however, are not easily

understandable through a direct gloss, an indirect gloss, obvious

homonyms, or context. Stanley Fish asserts that a simple sentence

gives the following message:

Because [an easy an comprehensible sentence] gives information

directly and simply, it asserts (silently, but effectively)

the 'givability', directly and simply, of information; and it

is thus an extension of the ordering operation we perform on

experience whenever it is filtered through our temporal-

spatial consciousness. In short, it makes sense, in exactly

the way we make (i.e. manufacture) sense of whatever, if

anything, exists outside us; and by making easy sense it

tells us that sense can be easily made and that we are capable

of easily making it. (75)

What message then, is given, by a sentence which is not easily

comprehensible? A phrase from Sandra Birdsell's The Missing Child

(1990) mystifies me (but might make perfect sense to some other



19

reader). 18 The unglossed phrase must be interpreted like most

literary meaning, from the wider structure of the text using the

interpretive codes and strategies that the reader has mastered

culturally and institutionally. "Mene, Mene, Tekel, Upharsin"

appears in Birdsell's The Missing Child in italics. I am intrigued

by the possible significance of these words, but can only figure

out that they might be an obscenity, which would supply a contrast

to the speaker's apparent angelic knowledge of scriptures. Or it

could be another Biblical invocation which foreshadows the doom of

Jacob and the valley. Or it could be words he picked up as he and

his mother fled from Germany. I gather that they might be German

because the words are italicized, and because they sound vaguely

German to me. Also, the speakers are supposed to be talking in

German. My respondents have trouble with this phrase, given to

them out of context. My mother writes, "My, My (name) ?" (Appendix

119). She makes a guess based on the interpretive codes on which

she draws. Another respondent hazards "Menetekel--warning"

(Appendix 119). Does this response confirm my feeling that the

words might have something to do with a warning or is it simply

another way of asymptotically approaching the "meaning" of the

text? The words "Tekel" and "Upharsin" might in fact be unfamiliar

Biblical allusions.19 By now I am unsure which language these

words belong to, if any. The boundaries between languages are

The only other "foreign" phrase in the novel is "schnell"
(161) which I for one recognize from watching too many Hogan's
Heroes reruns as a child.

19 Prof Kr011er comments on my first draft: "You do know it's
the proverbial writing on the wall, don't you?" See New Bible
Dictionary, page 760. Dn. 5:25.



20

blurred. Because I do not know the meaning of these words, they do

not necessarily act as a barrier, especially because I cannot

pinpoint someone who might easily interpret them, but can also act

as a site of fantasy as Dolitsky discovered in her study of

children's reactions to nonsense. "It is obvious that, as

conventional linguistic code markers are taken away, something must

fill the vacuum to decode the message" (Dolitsky 104). 20 Codes of

literary interpretation that I have learned institutionally step in

to fill the gap. The coincidence of my interpretation of this

phrase with Sandra Birdsell's authorial intentions depends upon

similar codes of interpretation, (in this case institutionally

accepted literary interpretation) not on my inclusion as an

"insider" in one of her ethnic groups.21

Another example of a context-dependent phrase which is not

easily understandable comes from Armin Wiebe's novel. When Sadie

asks Yasch if he is "taking Oata with", he responds, "Chinga freow

met sukka bestreit" (103). This phrase is quite confusing to me,

but I assume from the context that it is some parting shot to

Sadie. My respondents translate each word in the phrase but cannot

make sense of the whole; my Aunt, however, writes:

Children questions with sugar sprinkled—the reply we were

given when adults didn't want to answer our question. Always

20^Dolitsky's use of the phrase "decode the message" implies
that one message, the "meaning", exists for a text.^Her
interpretation is based on the assumption that literary texts are
communications between the author and the reader. She points out
that authorial intention is the key to participant interest.
Participants must feel that the words have some meaning or value
for the emitter of the message (14-15).

Sandra Birdsell's mother is Mennonite and her father is
Metis.



21

frustrating because the saying made no sense. (Appendix 84)

Although several of my respondents know Low German, only one

responds with recognition, highlighting the fact that readers come

from many contexts. Not all of the "insider" readers can make

sense of the phrase.

Thus the binary configuration of "insiders" and "outsiders" to

a culture proves to be too simplified a model. The idea of the

ideal Mennonite reader who can fully understand the "meaning" (a

stable objective meaning) of the text is not feasible. The

experiment that I conducted with my readers reveals that they

recognize some words and not others. Differences exist between

their interpretations despite the fact that they grew up in

reasonably close proximity to each other and attended the same

church. The importance of context is paramount. My father does

not know the exact usage of a certain word "Hingst", something to

do with a horse. My mother's comments indicate that she (who grew

up on a farm) knows the word (Appendix 70). My father recognizes

and glosses the word "zirks" because of his interest in mechanics,

while my mother does not recognize the word at all (Appendix 100).

The cultural context is important to the reader, but many other

contexts are equally important: Russlander versus Kanadier (my

parents and relatives are Russlânder), farmer family versus teacher

family, and male versus female. My mother comments at the end of

the exercise that she feels that The Blue Jar is written by a

woman, just by the kinds of words that I ask her to gloss. She has

this impression because the other word lists include crude, earthy

language (Appendix 120). Magdalene Redekop comments on the Data

rhyme:



22

It is what we would call prust--very crude--and it ends with

Oata tasting a bit of what she thinks is an Easter Egg, only

to find that it is excrement. I always find that I can hardly

bear to read the rhyme to myself and I certainly cannot read

it aloud to my students--this despite the fact that it is in

a strongly ironic context. (Redekop, "Madonna" 124)

Who is the ideal reader? Unlike Fish, I believe that readers

come from so many different contexts that there is no generic

reader, despite the similarities between the ways that people read!

No generic reader exists to discuss. My own interpretation is a

mélange; my critical practice is a collage of my own reading mixed

with critics' readings and comments from relatives. A contrast

even exists between myself as a first reader and myself as a second

reader, almost a year later, with that much more knowledge of my

subject matter. Dolitsky found that children use texts to further

their own fantasies and aims; they use the text to say what they

want to say. I hope that my interpretation will be more text-based

than the interpretations of children, but as Francesco Lorrigio

asserts, theories are integrally linked to the texts upon which

they are built (54-5).



23

3: Orthography, Typography, Interlanguage

Thus far, I have not suggested that any features of the texts

themselves contribute to ambivalence surrounding the separation

between cultures, but only that the nature of readers generates the

permeable boundaries. I have chosen three texts in which to

explore these ideas further: Rudy Wiebe's The Blue Mountains of

China (1970), Anne Konrad's The Blue Jar (1985), and Armin Wiebe's

The Salvation of Yasch Siemens (1984). The use of the non-English

word in each text acts as a marker of ambivalence toward the

separation of languages and boundaries. E.A. Levenston's analysis

of the "stuff of literature", the physical aspects of texts,

asserts that form is integral to interpretation of literature. In

these three texts, orthography, typography and interlanguage22

contribute in varying degrees to the creation of a text which is

ambivalent about cultural boundaries. The novels are thematically

concerned with the boundaries between "us" and "them"; the

physical aspects, therefore, act in concert with theme to produce

this ambivalence.

Levenston begins his chapter on spelling with the observation

that "the history of English spelling records a process of ever-

increasing standardization. From a time when men spelled as they

spoke, and were thought none the worse for so doing, we have

reached a state of near complete uniformity...." (33). High

22 Levenston's discussion of interlanguage falls under the
category of "spelling". Spelling is obviously an important part of
interlanguage, especially for the discussion of Armin Wiebe's work,
but generally, my discussion will be more concerned with the
syntactical fusion between languages.



24

German, of course, is standardized in a similar way. In contrast,

Low German is a language that exists in many forms: "The Low

German language does not exist in a standardized form, but in

numerous dialects, Plautdietsch being one of them" (Reuben Epp 67).

Even the name for the language is not used by all; Rudy Wiebe uses

the term "Lowgerman".23 I use the two-word form along with the

majority of commentators. The lack of standard orthography

introduces another marker to indicate the plurality of this

language. Reuben Epp explains the history of the decline of

written Low German:

..when a people sees its culture and language disintegrate, it

becomes more receptive to the language and culture of a more

successful people. Low German gradually ceased being the

overall written language and yielded to the High German of the

successful South. It continued for a long time in written

form as a disdained second-rate language to be used only in

jest, in ridicule and for amusement" (Epp 63-4).

High German became the language of church and legality while Low

German remained as a mainly oral language to be spoken at home.24

Variations exist, then, between authors' spellings of the same Low

German word. As Magdalene Redekop comments, "Low German is

essentially an unwritten language and the spelling of words, being

23 Wiebe uses this term in The Blue Mountains of China, but
"Low German" in Peace Shall Destroy Many.

24 Epp comments on the widespread opinion of Low German as a
degraded language; this opinion was/is certainly shared by my
relatives. My father, however, writes on his questionnaire: "I
loved the exercise...I learned to love the low G words because they
were so efficient in expressing exactly what I 'know' they
meant....I grew up with a low opinion of the low G language. This
exercise changed my mind and I see what I missed" (Appendix 119).



25

phonetic, is as varied as the number of people who try to write it"

("Translated" 121). Low German dictionaries exist, but they did

not prove useful in my investigations because of the variations in

spelling. Armin Wiebe opts for English modes of spelling while

other authors opt for German orthographic rules. The variation

between spellings reduces the chance that even "insiders" to the

language will consistently recognize Low German words as being

familiar to them. My mother comments, "...it took some time to

remember. low German is not easily read...would have to say the

word or words out loud" (Appendix 120). Similarly my father says,

the combination of vowels and consonants used by the authors to

sound a word took some work. It helped if I said it again and

again breaking the word at different places. Sometimes it clicked.

Sometimes it didn't" (Appendix 119). Dolitsky: "It would

seem...that the ability to call on strategies to assign word

meaning is not a faculty that is equally distributed among the

population" (Dolitsky 36).

When Dolitsky has her participants attempt to interpret

concrete poetry in a foreign language, she concludes that form is

integral to interpretation:

Certainly when words are comprehensible, the role of form is

diminished.^However, the important effect of form on

interpretation when the words give little to go on implies

that a form factor contributes to text meaning. (Dolitsky 90)

In the case of typography, the italic font indicates otherness.

The non-English word is usually presented in an italic font, a

convention widely in use by the end of the sixteenth century

(Levenston 93). The MLA Style Manual instructs:



26

Some titles are italicized...as are...foreign words in an

English text. The numerous exceptions to this last rule

include.. .foreign words anglicized through frequent use.

Since American English rapidly naturalizes words, use a

dictionary to decide whether a foreign expression requires

italics. (2.2.8.)

What is significant about these guidelines is that even if a phrase

is found in an "American" dictionary, anglicized or naturalized, it

is still considered a "foreign expression". The difficulty comes

when it is time to decide if a phrase has been "naturalized through

common use" or not. The only way of figuring out if something is

English or not is by referring to a dictionary, which is an

institutionalized set of conventions: there is nothing

intrinsically "English", only a group of words which have

institutionally been declared "English". Diversity between

dictionaries indicates the constructed nature of the concept

"English". All three texts display idiosyncrasies and

inconsistency in the typography of the non-English word, which

ultimately indicate the permeability of the boundaries between

English and other languages.

The most obvious blending of languages in these texts comes

from the use of "Interlanguage". 25 •Ashcroft describes

interlanguage as the "fusion of the linguistic structures of two

languages" (66). The term comes from studies of the learning

processes of students of a second language. A student's use of

interlanguage is marked by erroneous usage according to the

The term "Interlanguage" was first used by Larry Selinker
in his article "Interlanguage" I.R.A.L. 10.3 (1972): 209-231.



27

standards of the target language, but displays a "certain

regularity, a systematic use of language forms that lie somewhere

between two languages" (Levenston 50). Ashcroft insists that an

interlanguage is a "genuine language system" (67). In the texts

under discussion, interlanguage is both a genuine language system

and a marker for dialogue in a foreign language, represented in

English. The actual grammar and syntax of the interlanguage

between Low German or German and English, however, acts as a symbol

of the mixture between cultures that occurs.

These physical aspects of the texts (orthography, typography,

and interlanguage) act in tandem with thematic concerns about the

boundaries between cultures to signal to the reader that boundaries

between languages and cultures cannot be perceived as stable.

There is no true boundary between "us" and "them".



28

4: The Blue Mountains of China by Rudy Wiebe

My discussion will begin with Rudy Wiebe's novel because it is

The Blue Mountains of China that forms the subject of the debate

between Keith and Tiessen. Rudy Wiebe is the best-known Canadian

Mennonite writer, and therefore his use of language has been

discussed more widely than the other two writers with which this

study is concerned. Van Toorn advances the theory that "by

unveiling the...question" of "social injustice" in the last

chapter, Wiebe "reaccents the entire text retroactively" (123). To

a certain extent, my reading of Armin Wiebe's novel has done the

same to my interpretation of both The Blue Mountains of China and

The Blue Jar. Features apparent in The Salvation of Yasch Siemens

and also in Anne Konrad's novel, are also present in Rudy Wiebe's

text, I would argue, but not in the same way. The other novels'

use of typography and orthography, for example, is more

significant, but all three texts use interlanguage as a device.

The question to be answered, however, is whether Wiebe's use of

non-English words perpetuates an "us" and "them" binary. I would

argue that it does not when examined within the context of the

novel.

The Blue Mountains of China is a departure in style from Rudy

Wiebe's first novel Peace Shall Destroy Many. Peace Shall Destroy

Many does not contain any non-English words because it was written

as an M.A. exercise for a professor who did not encourage

linguistic experimentation (Keith, " Where" 94). The tension between

languages and cultures forms an integral part of the novel. In

Wapiti, language is used as a barrier. As Pastor Lepp explains to



29

Thom, "There's nothing Christian about the language itself....The

fact is, it's a barrier between us and the worldly English

surroundings we have to live in. There is merit in that, for it

makes our separation easier; keeps it before us all the time"

(88). It is ironic, then, that the debate about language should

come to us in English (Keith, "Where" 88). The language barrier

has not proved to be effective in maintaining a boundary around a

metaphorical "Wapati". In an ethnographic passage, which Keith

takes as evidence that Wiebe is not writing with a mainly Mennonite

audience in mind ("Where" 89), Wiebe's narrator explains the

linguistic practices of the Mennonite community:

They [talk] in Low German. The peculiar Russian Mennonite use

of three languages [causes] no difficulties for there [are]

inviolable, though unstated, conventions as to when each [is]

spoken. High German [is] always used when speaking of

religious matters and as a gesture of politeness toward

strangers; a Low German dialect [is] spoken in the mundane

matters of everyday living; the young people [speak] English

almost exclusively among themselves. Thought and tongue

[slip] unhesitatingly from one language to the other. (20)

In this passage, the narrator would have us believe that the

boundaries between English, Low German, and High German are stable,

almost palpable.^No one ever mixes up the languages or the

contexts in which they are appropriate. The noted Mennonite

historian H.S. Bender has a different version of this polyglot

background. He argues that "the speaking of several languages is

probably only an enrichment for 'highly intelligent persons' while

others suffer from 'confusion of vocabulary and ideas, undesirable



30

carry over of idioms from one language to the other...and

undesirable foreign accents'" (Redekop, "Translated" 122-3). In

The Blue Mountains of China, Wiebe explores the "confusion of

vocabulary and ideas" and the "carry over of idioms from one

language to another".

Wiebe does not make use of any uncommon typographical

strategies in his use of the non-English word. Words like

"schluss" (7), "hauptcheuik" (11), and "dummheit" (204) appear

throughout the text in italics. Wiebe makes use of both German and

Low German words. The non-English word is effectively separated by

the use of italics. "Campo" (97), "kolkhoz" (127), and "droshky"

(127) are not italicized, though they seem just as "foreign" as the

other words just mentioned. A trip to the dictionary reveals,

however, that these must be "foreign words anglicized through

frequent use" (MLA 2.2.8.) .26 So far the typography reveals

nothing about the specific text, but only reinforces my previous

knowledge of the historically situated and institutionally

reinforced creation of English through the institutions of

dictionaries. A few (Low) German expressions escape

italicization, like "Muttachi" (16), "Mutti" (13), and "Na ya"

(27). Of course, "Uhhhhgg" (14) and "Yuck" (24) are not

italicized; but then, they cannot be said to belong to a non-

English language. These slight typographical inconsistencies are

magnified in Anne Konrad's text; in The Blue Mountains of China I

must look to other techniques to see the permeability of the

26 campo: "A large, grassy South American plain with
occasional bushes and small trees". droshky (also drosky): "An
open, four-wheeled, horse-drawn carriage once common in Russia."
kolkhoz: "A Soviet collective farm." Webster's II 1984 ed.



31

boundaries of "us" and "them".

At the beginning of the novel, the reader encounters non-

English syntax within a few sentences. This German syntax reflects

the German word order; Frieda Friesen is speaking in Low German,

one would assume, but no guide, like the ethnographic description

in Peace Shall Destroy Many, is given for the reader.27 Redekop

asserts that Frieda's "syntax and vocabulary evoke the sounds of

the Low German which can be heard, simultaneously, as one reads the

English" ("Translated" 98). Redekop calls this technique

"oversetting", a well-known term (to Mennonites) also mentioned by

my Aunt in her response to my questionnaire. Redekop goes on to

say that "the interpolated Low German words.. .ensure that the

reader will be forced into activity--moving constantly between

separate worlds" ("Translated" 100). Are the boundaries between

these worlds stable? The yoking of English and German into an

interlanguage of "english" suggests that they are not. Wiebe's

text shows his characters struggling with the boundaries between

"us" and "them" and argues that a truly Christian vision would

discard such boundaries (Van Toorn 12).

In "The Well", the emphasis is on the boundaries between

cultures, the needless schisms that exist between different groups

of Mennonites. Anna Friesen's dangerous attraction to a Russlander

is the topic of this story. The Russlander are seen as different;

they are less conservative, and, significantly, they speak

27 I believe that the first example of the use of
interlanguage as metonymy, in this case for, Pennsylvania "Dutch",
in Canadian Mennonite literature is The Trail of the Conestoga by
B. Mabel Dunham. (Toronto: MacMillan Co., 1924). For example,
Christian says, "I was chust thinkin'....mebbe till next winter we
are in Canada already" (3).



32

differently. This passage is written from the Kanadier

perspective:

They [Russlander] [speak] the same Lowgerman as the Kanadier,

though with a very different accent, with some unheard-of

words. And they emigrated only once for their faith. (100)

The man who enchants Anna at the well speaks to her, "the Lowgerman

voice slightly off-accented" (103). The passage suggests that

language can somehow embody culture, and carry its religious

freight. The arbitrary boundaries between culture, class and

hemispheres is also emphasized in "Over the Red Line". In this

story Liesel ventures up to the deck for First Class passengers on

the ship that is taking her people to South America. She hears

languages which she considers beautiful; even the High German is

"refined" (81). Low German is associated, in her mind, with "the

heavy feltboots some men still [wear], so stinking when they

[schluff] by" (81). Liesel "suffers from linguistic as well as

social claustrophobia" (Van Toorn 130). To Liesel the boundaries

between "us" and "them" seem unbridgeable, though ironically, the

black shawl which she ties around her middle so that she can

achieve the effect of a trailing long skirt (74) is coveted by one

of the first-class passengers (85). The hand-made shawl is

juxtaposed with the artificiality of the tourists on the upper

deck. Each seems to want something that the other has. The

cultures are not so exclusive as they would first appear.

The arbitrary nature of boundaries between classes is

highlighted in the book's second chapter "Sons and Heirs". The

narrative thrust of the story suggests that the two main

characters, Yascha and Escha, have much in common despite their



33

class and linguistic differences. When Escha first comes to the

Friesen household looking for work, the only Low German word that

he knows is "awbeide" (the Low German version of "Arbeit"). Jakob

(the son and heir) scornfully reflects that his father probably

knows Russian better than the Russian peasant does (19). In other

words, language mastery is not a cultural marker but a marker of

privilege in this context. The ethnic and religious differences

between Escha and Jakob are erased, however, when Jakob returns

from prison to a different reality. Fragmented Bible verses keep

appearing in Jacob's head; now that the hierarchical structure of

discipline (the father and the community of "fathers") is gone he

knows only the words; they are empty for him.28 When Escha

refuses to stay in the barn, when he crosses the perceived boundary

between the animal and the human, Jakob cannot ignore the

animalistic side to himself (Van Toorn 142). Van Toorn (and other

critics) see Escha and Jakob as parts of the same personality. The

plural title "Sons and Heirs" suggests that Jacob's fall is his

failure to perceive the boundary between himself and the lower-

class peasant as arbitrary and fragile; "the border between self

and other is problematic" (Van Toorn 139).

Certain characters in Wiebe's novel suggest a "vision of

universal human kinship" (Van Toorn 155). Frieda Friesen's story

envelopes all the other stories with the force of her kinship

bonds: "her family expands so greatly as to raise the question,

28 The question about the spiritual relevance of repetition
and recitation of the words of the Bible comes up in Sandra
Birdsell's The Missing Child in the ambivalence surrounding
Hendrick's "gift". It is also relevant in The Blue Jar when an
index of spirituality is correlated by the community with the
number of Bible verses a child can memorize (99).



34

who is not kin to Frieda?" (Van Toorn 155). She crosses social

boundaries between Kanadier and Russlander, rural and urban, and

also moves between continents, finding family and friends

everywhere (Van Toorn 155). The story of "The Vietnam call of

Samuel U. Reimer" also questions the arbitrary boundaries between

self and other.29 In his debate with the pastor Reimer asks:

"Okay. My kid deserves to live more than a Vietnamese?"

"Well, in theory, of course--no but--" (177)

The obstacles of the geographical location of Vietnam, the

boundaries between East and West, are nothing compared to those Sam

encounters at home. The text asserts that these human boundaries

should be subsumed and erased in a "true" christian spirit.

The same theme is emphasized in the last story when everyone

meets in a ditch, and they discover that they are all related.

They all speak Low German and come from the same culture, but how

differently they live their lives! Elizabeth (Liesel) Driedger, is

master of many languages, and acts as interpreter and good

samaritan for Jakob Friesen. When she finds that they are both

Mennonite, they switch from Russian to Low German, but she is

initially disturbed: "She [laughs] a little, pushed quite off-

balance now...by the impossibility of now speaking to him as a

complete stranger" (189). Friesen is technically still a

"complete" stranger, but the boundary between them has suddenly

been shattered by a name (his recognizably Mennonite name). The

significance of language in the construction and diminishment of

boundaries is also illustrated in the figure of Dennis Willms.

29^It also questions the socially constructed boundaries
between sanity and insanity.



35

Whims has anglicized his surname, disguised it as "Williams" and

"sold out", it is implied.30 When he speaks Low German to John

Reimer, the man carrying the cross, Willms thinks that he is

speaking privately in a minority language that not many people are

likely to know; later he is surprised to find that the language

that he is using to exclude, to alienate a segment of his listeners

(and to upbraid one of his group), is not private at all. "Does

everyone in this ditch speak Lowgerman?" (208), he finally asks.

Everyone in the ditch speaks Low German, but the same cannot be

said for Wiebe's readership. The unexpected kinship of the

characters, even though they disagree, shows how interconnected

their lives are despite the fact that they have not met each other.

Redekop: "Beginning with young Jakob and Escha, we have been led

to discover kinship in apparent foreigners....The pluralism of

languages and voices is.. .defined against a backdrop of ultimate

unity..." ("Translated" 117). Keith goes so far as to assert that

the group in the ditch is "not only a representative group of the

Mennonites of 1967 but (as the centenary date suggest) a microcosm

of Canadian society--and even of the contemporary world as a whole"

(Keith, Introduction 5). Alan Wald's critique of the "ethnicity

school" of criticism points out the problems in subsuming race

under the rubric of ethnicity, and I see similar problems with

Keith's assertion that this group of Mennonites can truly represent

a cross-section of Canadian society, let alone the world. I would

argue that the kinship and paradoxical plurality in the ditch shows

that the boundaries between foreigner and family, self and other,

30 Or more accurately, exploited his own people during the war
(Blue Mountains of China 149).



36

are surprisingly flexible.

In his introduction to the NCL edition, Keith comments that

The Blue Mountains of China is "admittedly a difficult novel" (2).

13ut as Redekop asserts, it is not the non-English words that make

the novel difficult:

Although the absence of a glossary is a possible irritation

for many readers, it indicates that the interpolated Low

German words have, in themselves, no arcane significance

which, if glossed, might provide the key to the novel's often

baffling complexities. ("Translated" 99)

The presence of a glossary, however, would not put all readers on

the same ground. The reader's context is still of the utmost

importance, and as I have tried to point out, the plurality within

the community of proposed "insiders" means that they are not

reading homogeneously. Leaving words untranslated, according to

Ashcroft, "is a political act, because... glossing gives the

translated word, and thus the 'receptor' culture, the higher

status" (66). Discarding glossing releases language from "the myth

of cultural authenticity" and demonstrates "the fundamental

importance of the situating context in according meaning" (Ashcroft

66). Discarding glossing allows the boundaries between "us" and

"them" to be more permeable and less predictable.



37

5: The Blue Jar by Anne Konrad

Anne Konrad's novel can be found in the juvenile section of

the library; the connected short stories centre on the perspective

of Annchen (Anne) Klassen as she grows up. Clara Thomas discusses

the novel as a telling of "the childhood", and comments that "The

Blue Jar might be sub-titled 'Elegy to a simple, hard, Godly--and

lost--way of life'" (135). Its linguistic strategies seem to be

linked to its audience. Konrad uses appositives to gloss her

foreign words clearly: "the SprUche, those sheets of perforated

cards each with a picture of birds, flowers, butterflies." (2) She

even provides an etymological purpose to her definitions; the

narrator explains that a Spruch is a bible verse. The foreign

words are usually glossed parenthetically in an invasive manner or

sometimes explained in a more elegant contextual manner.

Generally, interpretation of the language is direct. The narrator

even clarifies for her audience that her family is "German-

speaking" and the next word is a German word to emphasize that

these italicized words are in that language (7). The glossing

technique serves to highlight the differences between cultures by

explaining the meanings of words in an ethnographic (nostalgic)

context. The function of glossing, "to form a bridge between the

'centre' and 'margin', simultaneously defines their unbridgeable

separation" (Ashcroft 57).

The aberrations in the typography, however, undermine the

sense of "unbridgeable separation" between cultures. Ashcroft

maintains that "the word in the bracket is ironically given the

status of 'the real'" (62) in glossing. In one instance, however,



38

the text reverses this convention: "head cheese (Zilkase)" (92).

I would not argue that the typographical features of the text which

undermine the exclusiveness of the various languages are Konrad's

intentions; perhaps the idiosyncrasies of the text show a sloppy

editing process. After all, Queenston House Publishing is not

McClelland and Stewart, which is the publisher of Wiebe's The Blue

Mountains of China. Nevertheless, the inconsistencies highlight

the confusion between languages that I experience when I read The

Blue Jar. Sometimes "Tante" is italicized and sometimes it is not.

The same is true of "zwiebach" and "Leiter". Occasionally

italicized words are placed in quotation marks as well! The

instability of the typography (though probably not deliberate)

undercuts the one-to-one translations and explanations offered by

the narrator, and confuses the boundaries between English and (Low)

German.

Interlanguage is used in Konrad's text as well. The

characters in the novel speak German most of the time; their

dialogue in German is represented by impeccable English. When the

German immigrants are trying to communicate with their Norwegian

neighbours, however, they speak a stilted English, an interlanguage

which is marked by irregularities of pronunciation represented by

aberrant spelling. This interlanguage builds community: Annchen

recounts an incident which all the immigrants find funny;

"everyone at Beaverdam [laughs] in bush-English" (8). 31 Here is

an example of the mother speaking with her next-door Norwegian

neighbour, Mrs. Helderson, about the new-born twins:

Incidentally, I don't get the joke.



39

"You tink de live, Mrs. Helderson?"

"Ja, sure dey live."

"Not drink, de boy. I.. .not yunuf milk?" (18)

It is easy to figure out what these people are saying to one

another, but most words are not italicized. These words belong to

the lower-case english interlanguage rather than to English; but

the words are english according to the typography. Note that the

word "ja", however, remains italicized because it comes from a

different language. And yet, a few lines later Father says, "I

talk mit Mama" (18). "Mit" is the German "with", and not a

distortion of some English word. This example is just one of many

ambivalences and contradictions that the text displays when it

comes to the divisions between languages. These ambivalences and

contradictions make it difficult to assert that Konrad's use of

language reinforces a boundary between "insiders" and "outsiders".

These linguistic aberrations occur in a text which is strongly

concerned with the boundaries between "us" and "them". Annchen

explains the divisions this way:

The pupils at Poplar Hill School [are] divided between

Mennonite children and "Englische". Englische [is] a general

term for the Fowlers, Howells, Sanderquists, Torgersons,

Larsens, Johannsens, in short, anyone not one of us. (32)

The italics reinforce the strength of the division between "us" and

"them" in this passage. "Englische" not only stands for those of

British origin;^it encompasses everyone.^Maintaining these

boundaries is difficult, however, especially when the Norwegian

neighbours of the Klassens are kinder to them than the hypocritical

Mennonites who should look after their own. Again and again the



40

theme of hypocrisy and betrayal comes up when Mennonite community

is discussed. The friendliness of the Norwegians is not an

adequate substitute for the support of one's own people, some

stories suggest. Annchen's mother tells her the story often about

how Annchen almost became Norwegian. The opening to this tale is

quite ambivalent about the division between ethnic groups:

Then, and later, my parents always spoke very warmly about our

Norwegian neighbours, but it was understood that they weren't

"us". Had I not been saved in the nick of time from becoming

Norwegian? "You'd be talking Norwegian now and not even know

us," Mother would tell me. "I wouldn't. Of course I talk

German and English, " I'd protest.... (15)

If the Norwegians are not "us", Mennonite, then how is it that

Annchen could have almost become Norwegian? The first phrase seems

to indicate that an essential difference exists between the

Norwegians and the Mennonites, while the later sentences imply that

the-acquisition of language is the important thing. There is a

connection: if Annchen had grown up speaking Norwegian, she would

not have known her own genetic family. The young Annchen is given

to some Norwegian neighbours to care for while her mother recovers

from the birth of twins. Mrs. Helderson's sister-in-law is

childless, in contrast to the Kinderreich (7) Klassens, and wants

to keep Annchen. Mrs. Helderson tells the Klassens: "My sister-in-

law, she hopes.... Lars says your Annchen talks Norvegian. Maybe

you tink about it...?" (19). Father goes to the household and

waits for Annchen to wake up. When she does she cries:

"Mama...(Norwegian)" (21) according to Konrad. The parenthetical

"Norwegian" is not clear. I would suppose that it means the child



41

is crying out in Norwegian, but the author cannot provide the

Norwegian word for "Mama" and so provides the English. Father

Klassen wins the baby back by speaking to it in German:

"Annchen," Father [says], "What are you doing my child?" He

[speaks] it in German.^Annchen [looks] unsure...."Kind,

Liebes Kind, hast du vergessen..."^He [talks] to her in

German until slowly the child [looks] away from Christine

Hanson and [studies] father. He [picks] her up.... (21)

The German phrase has no direct or indirect gloss in the text. It

has a Biblical echo, especially since father is speaking in High

German and not Low. Father seems rather God-like in this scene,

winning an erring lamb back. Do these words mirror Christ's on the

cross asking God if He has forsaken him? (My mother comments on

this phrase: "I don't know where it's from", as if it should be

from somewhere.)32^The German language is made to bear the

cultural burden of religious morality. When the child looks toward

the man speaking German, father picks her up...not before. It is

the familiarity of his language that wins Annchen's attention. And

yet, the possibility that Annchen could have become Norwegian shows

just how permeable the boundaries can be between families and

cultures.

The boundaries between "us" and the "Englische" are challenged

throughout Annchen's narrative. The mortality of the flesh is a

great leveller in The Blue Jar. In the first chapter, in which

Annchen describes her childish confusion at the death of an older

sibling, she is surprised to see "Levalton the Norwegian...sitting

32 Prof. Kr011er comments that it "sounds like a folksong to
me, actually."



42

on the men's side [of the church]." She asks herself, "Why [is] he

in our Mennonite church?^Mrs. Helderson [sits] beside him.

[Doesn't] she know women sit on the opposite side?" (6).^The

boundary between "us" and "them" has been crossed.^And Mrs.

Helderson does not respect the boundary that the Mennonite church

traditionally enforces between men and women. At a different

funeral Annchen remarks that her non-Mennonite schoolteacher looks

like a "stranger" because of her lipstick and short skirt. About

Miss Smith's appearance Annchen thinks:

"Worldly." How often Preacher Hiebert [has] warned the

congregation, "Be not like this world."

Yet she cried at Susie's funeral. (68)

The evidence of Miss Smith's humanity, her compassion, makes

Annchen question the religiously upheld division between the

Mennonites and the "Englische". While Miss Smith's tears make her

closer to Annchen in an attractive way, the discovery that another

school teacher (they are always "Englische" teachers [69]) is all

too human in an earthy way destroys the boundary in a more

devastating manner. The chapter entitled "School" begins with a

description of how the beautiful schoolteachers bring the world to

the isolated students, and stimulate their imaginations (69). In

the spring, however, the children find tin cans with "brown

lump[s]" in them around the teacherage and discover that Miss

Waterford was "too scared to go to the outhouse" during the winter

(74). Annchen:

I [stare] at the rust-edged cans and suddenly [feel] very sad.

[Is] she just like us then, my teacher, my perfect

teacher... .Velvet plush boots and lace collars, when it



43

[comes] right down to the important questions, like shadows at

night, or fear and alone in the dark, [is] she just like me,

her pupil? No magic? No answers? [Is] that all there [is]?

Tin cans? (74)

The fact that Miss Waterford is not different dashes the hopes of

Annchen the child, who is enchanted with the "magic" of the

"Englische", with King George, Queen Elizabeth, Renfrew of the

Royal Mounted, and Christmas cards. The destruction of the

boundary between "us" and "them" leaves Annchen with nothing to

hope for. When Annchen's older sister Tina becomes baptised she

looks for evidence of a change in her sister. Will she suddenly

become more holy? (171). Everywhere Annchen looks for the evidence

of real boundaries and does not find it.

The Mennonite churches create and support boundaries between

themselves, not just between themselves and the worldly

"Englische". In "The Kirchliche", Annchen discusses the

differences between the religious rules of two Mennonite groups.

Annchen sums up the difference between them as a linguistic one

(and shows that the gap between signifier and signified is also one

of context):

Their fathers smoked; some even drank wine or beer and they

danced at their weddings. For them it was "fun"; for us it

was "sin". (152)

The quotation marks surrounding the words "fun" and "sin" show that

the narrator is marking a linguistic equivalence between them,

based on (in this case) a religio-cultural context. Annchen's

friendship with Flora who is "Kirchliche", shows that she can cross

this boundary, but when Flora's sister wants to marry someone from



44

outside her church, the marriage is never announced because it

would mean that one person in the couple would have to switch

churches. The results of the switch, however, would be quite

drastic. The defector would be shunned by his or her own family

and congregation: "In German shunning [is] ausgeschlossen and that

word by itself [has] the ring of eternal damnation" (155).33 The

boundary between these groups must be maintained with extreme

vigilance, it seems; the seriousness of shunning reflects how much

is required to conserve the boundaries between "us" and "them".

Annchen and the other children, however, are the generation

which desires to assimilate, to fit into a new land. They do not

perceive the interlanguage "english" as acceptable. Annchen and

the other children mercilessly mock a Bible school teacher who

cannot master the correct code of English. He invites the children

to "Summa Bible School" and the children react with incredulity:

"A grown man with a huge moustache and he [cannot] say his 'r's'!"

(98).34 Julius Schier teaches the kids to sing: "It is summatime

in my hat" (101). (I assume it should be "Summertime in my

heart".) The concert for the parents turns out to be a fiasco when

the children sing the words with Julius Schier's accent: "The

parents [sit] stunned. Even German-speaking Mennonite parents

[cannot] be fooled by so blatant an imitation of Julius Schier's

33 I found it interesting that my relatives did not identify
"ausgeschlossen" as "shunning" (Appendix 116). Obviously it does
not carry the ring of eternal damnation for them! For probing
exploration of the custom of shunning see Patrick Friesen's book by
the same title. For a hilarious folk tale about a young widow's
exploitation of the custom, see Sara Stambaugh's, "How Lena Got Set
Back" in Liars and Rascals.

34^See my father's comments on pronunciation under
"Fudderingham" (Appendix 76).



45

voice" (107). By imitating his improper English, the children are

in a way criticizing the "bush-english" of their own parents; they

are rejecting their past. The crowning touch comes when Schier

insists that "Precious" should be spelled "Pretcious" as it says in

his teaching manual (104). The extra "t" in "precious" stands for

the cross of christ in an anagrammatic recitation. The absence of

the cross is not possible for Schier; he won't suit himself to the

codes of English that the children try to teach him. His

difference earns the scorn of both children and parents by the end

of the story.35 The children's ability (or desire) to adapt to the

English ("Englische") culture better than the older generation is

a repeated theme in Konrad's book. When Annchen's sister Tina gets

married, for example, she insists on many English customs. Her

brothers make a banner at the church saying "Wilkommen" and Annchen

surmises that "Tina would [like] it better if it were English..."

(193).

Anne Konrad's novel focuses on a child's perceptions of

boundaries. Annchen's opinions of boundaries are always being

revised by her life experience. The boundaries between right and

wrong, between English and Mennonite, and between languages are

shown to be permeable. Within this thematic context, the

ambiguities in the typography, and the presence of interlanguage

reinforce the idea that Konrad's use of the non-English word does

not contribute to an "us" and "them" boundary or alienate a non-

35 Dolitsky points out in her study that the younger the
child, the more rigid his or her conception of the rules of
language: "Younger, less mature children were more strongly
attached to conventional word-to-meaning associations and could not
break away from what is for them a fixed preordained code" (72).



Mennonite audience.

46



47

6: The Salvation of Yasch Siemens by Armin Wiebe

Armin's Wiebe's novel has an epigraph which clearly alerts the

reader to expect language play:

My God, how we adored this buggering up of our lovely language

for we felt that all languages were lifeless if not buggered

up a little.

Armin Wiebe's epigraph announces his novel's project, and points to

the source of his novel's spirit. The language spoken by the

narrator Yasch Siemens, is primarily interlanguage. He uses Low

german words and English words; he uses English words in German

word order; he conjugates Low German words according to English

grammar, and sprinkles the text with neologisms. The orthography

of the text is anglicized: an effective blend of the languages.

My Aunt comments that the Low German words are "bastardized, so to

speak, forced to sound more English" (Appendix 120). This

'buggered-up' language is not, however, that difficult to

understand, much like "Jabberwocky" seems intelligible because it

is grounded in English syntax. The reader is able to determine

that a certain word is a verb or an adjective based on the

recognizable English morphemes in the sentence. Whether the

interlanguage in The Salvation of Yasch Siemens is symbolic of the

Low German language, as it is in The Trail of the Conestoga or The

Blue Mountains of China, is a matter for discussion. E. Dyck

assumes that the characters are speaking in Low German, not

English. But I am more inclined to think that Yasch is speaking

his version of english. My father points out that this word order

is quite familiar to him, that Mennonites indeed speak in this way



48

(Appendix 77). The language in the novel, although it has the ring

of authenticity, only seems to be an approximation. Literary

discourse is "always a matter of invention and construction"

(Ashcroft 55).

Because the text does not use italics to separate English from

Low German, the reader is not able to distinguish between Low

German, neologism or idiomatic usage. By abandoning the

conventional use of italics, the boundaries between languages are

erased. Italics are used only several times in the novel to

indicate "foreign" words: the words are "schmallen Lebensweg (35),

"allein" (47), Jugendverein (121), Juide frei (121), and

Wehrlosigkeit (163). These phrases are High German; the division

between High German and Low German still seems to be operating for

Yasch (although the languages overlap, obviously). The fact that

these words are italicized suggests that all the other words are

"english", at least for Yasch.

This exchange between Armin Wiebe and his editor at

conference only increases the ambiguity surrounding the

"accessibility" of the text:

Armin wanted a glossary; I refused it. Armin said people who

don't know Low German will miss the joke. [Comment from Armin

Wiebe: 'Dave, you've got that wrong,.'] Well, it doesn't

have a glossary. [Armin Wiebe: 'I supplied David Carr with

a glossary for publicity purposes after the book came out.']

Oh yeah, yeah. You wanted a glossary. The truth is [Comment

from the audience: 'Half Truth!']....you've got to handle

them like children; they forget everything. (Arnason 220)

As a reader unfamiliar with Low German, I still found the book



49

humorous. From an examination of the names that my respondents

glossed for me, it seems that the humour of the novel is definitely

enhanced by the understanding of the names of character in the

book. I knew that these names had significance for several

reasons. Book reviews by speakers of Low German refer to the

names. Also, clues are present in the text which point to the

significance of the names. Yasch comments at one point about

Shaftich Shreeda: "it is easy to see that Shreeda isn't shaftich

today" (5). This is a cue to the reader that the names of the

characters are significant in another language. The first time I

read the book I had no idea that they "meant" something. There are

a few nick-names which are recognizable English too, like "Hula

Hoop". Are these the real names of the characters, nicknames, or

names for a moralistic fable? My father comments that nicknames

are more popular with the Kanadier than with the Russlander, and

that everyone has a nickname among this group (Appendix 69).

Understanding the names creates another kind of reading of the

text, but it is not a hierarchically better one because it is an

"insider's" view. Again, the responses of my helpers were not

consistent. Names are a way of having plural identities. There

are German, Low German and English versions of first names and

surnames, just as there are nicknames. This practice again points

to the fragmentation of the self, the lack of boundaries, and the

definition of the self through texts and language.

Armin Wiebe's novel contains direct glosses as well as

indirect ones. Context is always important, both local and

general. New Year's Eve church is glossed almost directly in the

text for Sylvesterabend (17), but Yasch himself is unaware of the



50

significance of the title: he makes a pun on "Sylvester the

Catlicker". Catlicker can be interpreted as a humorous homonym for

Catholic. Yasch's question, "Now why would the people call the New

Year's Eve church after a cat in the comics?", reveals his

ignorance of his people's own traditions. Is Wiebe illustrating

that Yasch has no more knowledge about the real meanings and

sources of his community's traditions than an ignorant reader?

Just as most readers have enough urban experience to laugh at

Yasch's ignorance in Winnipeg, his "translation" of everything into

farm implements36, most readers would correctly assume that the

German holiday is not named after Sylvester the Cat. Yasch is cut

off from his own past. This chapter (the Brummtup chapter)

foregrounds Yasch's alienation by contrasting him with Bova Jake's

grandfather who knows all about the past traditions. When the

grandfather is dumped from the truck rides, the young people go

across the border toward the U.S., and toward the T.V. tower,

source of the siege of "Canadian culture" by American mass

culture. The lack of any references to Mennonites, only to Flat

Germans is "...an indication of the progressive secularization of

the Mennonites, who here distinguish themselves from the majority

only through their linguistic otherness" (Strauss 103).

As Michael Strauss points out in his article "A Second Look at

Yasch Siemens", "the clearest indication of the decreasing

influence of the Mennonite world view on Yasch and his increasing

assimilation into Canadian context is evident in the development of

his language" (Strauss 112). Yasch's language changes throughout

36 Yasch's description of the "bale loader stairs" in Eatons
(107) is one of my favourites.



51

the novel. The big threat to the elimination of the Flat German

culture is not "mainstream" Canadian culture, but the American

culture that lies just over the border at Gutenthal. The crossing

of boundaries is a key theme in the novel. In the first story,

Yasch's sexual initiation takes place while going over the border

to the States. He thinks that maybe he should save this for Fleeda

Shreeda instead of Schups (whose name might mean "push" according

to several of my respondents [Appendix 70]). But the boundary

between the countries is not guarded though; there is only a ditch

that the couple walk over (11). The permeability of this

particular boundary is the problem. The T.V. tower transmits mass

American culture to its audience. At the end of the novel Yasch is

not going to get a colour T.V. and a satellite dish, because "in

these troubled times you have to watch out" (176). Ironically the

fact that his language has calmed down indicates that he has

already lost what (perhaps) he was trying to preserve. Yasch's

son, Doft, calls him "Papuh" (170), not "futtachi", which is the

endearing term for a parent that Yasch used with his father. After

12 years Yasch has been changed by mass culture.

The invasion of American values is also represented by the

"States women" who visit Knibble Thiessen and result in his

thinking a little too highly of himself:

Knibble Thiessen is getting to be a real spitz poop. His sign

doesn't say 'Bone Setter'; it says 'Knockenartzt' in German

letters, and then 'General Massage'. (35)

"Bone setter" would be good enough for the Flat Germans around to

know what his occupation is. Thiessen's use of High German (and

gothic characters) is meant to impress both the Flat Germans and



52

the States Women for whom the ethnicity of Knibble Thiessen might

be a drawing card. (Ironically, Thiessen's newest addition of foot

massage is a skill that he learned in California. [36])37

Michael Strauss laments that Armin Wiebe's novel is not more

widely accepted:

Unfortunately The Salvation of Yasch Siemens is considered not

only as an ethnic novel but as regional fiction, because it is

only fully accessible to a 'germanophile-anglophile' public.

A further limiting factor is the profound knowledge of the

Bible which is required of the reader to understand the

text...." (Strauss 113).

As I have tried to assert throughout this exploration, the lack of

a stable, objective, "correct" interpretation to the works in

question puts the question of accessibility in a different context.

The more relevant knowledge that a reader has, the more satisfied

he or she might be with his or her interpretation. Yasch's

interpretation of "Twa Corbies", however, may serve as a hilarious

manual for interpreting the novel. Sadie is attempting to

37 The fact that Knibble Thiessen refuses to call himself a
'bone setter' (which would probably appear simply red-neck to the
States women rather than exotic) is significant in light of Jack
Thiessen's Low German story (trans. into English by A. Schroeder)
called "Bonesetters". It begins:

What is a Mennonite you ask? I mean a real Mennonite, an
unmistakable Mennonite? Well, that's a tough question, a very
tough question. . . .A Mennonite is this: a person of the human
persuasion who speaks Low German and who patronizes a
bonesetter. (64)

According to Jack Thiessen, Knibble Thiessen is refusing to
acknowledge his own "Mennoniteness"! The narrator of this story
also singles out T.V. as the enemy to a good folk tale: "But that
isn't answering your question, which I'll do forthwith, if you'll
just turn off the TV and give me a moment of your time..." (64).
The Low German word for Bone Setter (which Thiessen/Schroeder
choose to spell "bonesetter") is "Trajchtmoakasch" according to the
Thiessen collection.



53

understand the Scottish Ballad and enlists Yasch's help. He

explains, "You see, this poem is like it was made up from Flat

German mixed up with English" (46). Here is his extended

interpretation:

Alane is like allein in German. I herd two corbies making a

mane. Mane could be like a horse's mane or it could be the

Main street. Anyways, the crows are making a mane. The tane

unto t'other say. The tane, that's the one with the big

tooth, and he says to the other one, Where sail we gang and

dine today? Sall is like zell in Flat German and gang is like

gang in German, only it means not the place between the house

and the barn like they have in the old darps. See these crows

can talk and one asks the other one where they shall eat

today. (47)

Yasch's mixed-up interpretation of the poem comes out all right in

the end. It is as if the text is telling us to use all the

resources that we can muster; English homonyms in combination with

context bring comparable results to German ones when it comes to

interpretation. Anything goes. Some of the children in Dolitsky's

study were reluctant to hear the "meaning" of the foreign language

poems that they had discussed because "it would ruin their personal

representations of it; it would force them to see a reality that

was not theirs. And for some of them, this could only be a

disappointment" (Dolitsky 87). And like Sadie, who is somewhat

disappointed to hear that the poem is about "how these crows plan

to eat this dead guy that is lying behind this old full ditch..."

(47), we are invited to hold onto our own interpretations.



54

7: A Reader's Response

It may seem contradictory to assert that the ultimate effect

of the non-English word in an english text is to highlight the

socially constructed nature of ethnicity itself. I originally

began this project with a prospectus that strongly implied that the

presence of non-English words in a text provokes the label "ethnic

writer" by the reviewers. Now I have come to claim that the

presence of these words in texts questions the binaries of "ethnic"

versus "mainstream", "us" versus "them". The personal nature of my

research and my own position as both inside and outside of the

Mennonite community38 contributes to my development of a theory

that asserts that the boundaries between cultures are permeable and

socially constructed. Walter Benn Michael's summation of

interpretation hold true: we can choose our interpretations, but

not the range from which we choose (199).

Given that my interpretation is fuelled by my own sense of a

fragmented identity, are there other reasons to explain these

patterns in the texts of Canadian Mennonites? Magdalene Redekop

argues that the language techniques of Rudy Wiebe stem from his

background in a polyglot community:

In Canadian Mennonite communities of the recent past, English

38 Both my parents grew up as Mennonites, but my brother and
I grew up outside of the Mennonite community, not speaking German
(although my parents tried to bribe us into learning it when we
were children), and not attending a Mennonite church. Am I a
Mennonite? The problem of the identity of the later generations is
highlighted in Rudy Wiebe's "The Black Vulture" in Blue Mountains
of China and also in the introduction to a book produced by the
Mennonite Literary society in part to preserve Mennonite heritage
and designed to "appeal [to] a new generation of English
readers...." (Al Reimer 3).



55

was the language of education and literature; High German,

the language of the Bible was for use in the church, and Low

German was for everyday life. According to George Steiner,

this sense of languages simultaneously available for use in

different contexts is what distinguishes the polyglot from the

bilingual experience of knowing a second language".

("Translated" 98)

The authors whom I discuss straddle many cultures39. Di Brandt's

comments illustrate some of the contexts from which writers write:

"i hate having to choose between my inherited identity & my life:

traditional Mennonite versus contemporary Canadian woman writer,

yet how can i be both & not fly apart?" (183). The polyglot

experience of Rudy Wiebe, Anne Konrad, and Armin Wiebe is evident

in their novels' use of language. But as Di Brandt's comments

suggest, the marriage between cultures, the permeability of

boundaries, is not always easy. My comments on the background of

these authors, their polyglot experience, is a return to the

question of authorial intention. Authors, however, become readers

of their own work, along with the public.40 Memory itself is re-

construction of the past, imperfect; and the self is always

embedded in a context. Memory cannot be treated as objective,

absolute truth.° I agree with Culler that "interpretation should

39 I use the word "many" because gender, ethnicity, class,
etc. can be considered different "cultures" or "subcultures".

40 I read my journal entries and old essays and cannot recall
having written phrases in them. Can I then absolutely interpret
what I "intended" by them?

This assertion can lead to difficulty in a legal case. But
I am not saying that memory is "untrue", and therefore unreliable,
but that it is reconstructed in the present.



56

transform the world, not merely attempt to recover a past...."

(109).

I disagree, however, with Arnason's arrogant claim that

authors need to be treated like children (220). Their

interpretations should not be hierarchically placed above those of

other readers; nor should they be placed below. The identity of

an author is important. According to Lorrigio, the author's

signature is the only way of identifying an ethnic work: "an

ethnic work is a work written by someone who, in a particular

society, is perceived to be ethnic" (55). Authorship is a

significant code along with the rest of the text. We never write

or read from a position which is objective: "...there is never a

moment when we are not in the grip of some value-system, never a

statement we make that is not value-laden" (Tompkins xxv). In the

ideal world, a democracy of interpretation and readers would exist.

This world, however, is certainly not ideal. Thus, the opinions of

authors who "in a particular society [are] perceived as ethnic"

should be examined in light of social prejudices and hierarchies

which already exist. Mennonites have been persecuted and

Mennonites have persecuted. They have tried to maintain boundaries

and they have tried to abolish boundaries. I do not claim that the

literature of contemporary Canadian Mennonites is "universal" (I

have tried to show that "universality" does not exist) but only

that the literature reflects the interpenetration of cultures, and

the fragmented nature of identity. I do not deny that a language,

"Plautdietsch", exists, that people can understand it and

communicate in it, but I do affirm that its use in Mennonite

Canadian fiction does not produce a binary split between cultures.



57

This language strategy, the fusion of languages, creates a

"text of bliss" from the Barthesian perspective:

Text of bliss: the text that imposes a state of loss, the

text that discomforts,...unsettles the reader's historical,

cultural, psychological assumptions, the consistency of his

[or her] tastes, values, memories, brings to a crisis his

relation with language" (14).

These texts may not bring every reader's relationship with language

to a crisis, nor will every reader find a crisis, no matter what

kind, desirable. In addition to the question "Kjenn jie noch

plautdietsch?", these texts ask the reader the (perhaps) more

discomforting question: "do you know english?"



58

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67

Appendix: Readers' Responses

Although I have argued that a reader is free to interpret

texts without the aid of a glossary, the aim of this appendix is to

create a pluralistic glossary for the curious, those interested in

the contexts and readings of others. In this interest, I have

attempted to tabulate the results of my questionnaires. I gave my

"volunteers" lists of words, some in context and some not. Even

though some words and phrases were glossed directly in the text, I

wanted to see how my respondents would "gloss" the words. Please

note that two versions of the questionnaire exist. I felt free to

foist an extremely long version on my parents, while the rest of

the respondents received a shortened version, which also has more

words displayed in contexts. My questionnaire is displayed in Bold

Courier type; responses are displayed in Roman unbolded type. The

number on the far left indicates the page on which the word first

(mostly) appears in the text. My editorial efforts are marked with

square brackets to indicate omissions and/or changes to protect the

innocent. After all, I am not sure that my respondents knew what

they were getting into!

Respondents:

(A) My father (Edward G. Janzen):^knows Low German

(Plautdietsch) by ear, but never actually spoke it

because High German was considered the language of

education. His parents spoke Low German to each other

but High German to the children.

(B) My mother (H. Susan Janzen): spoke Low German in her



68

teen years while attending high school and staying with

a family that spoke mostly Low German. She thinks that

Low German is the language of adults, that children were

spoken to in High German.

(C) Father's sister (Winona Rempel) and her husband (William

Rempel) (my Aunt and Uncle): My Aunt spoke Low German

while staying with a family who spoke mostly Low German.

Her parents spoke Low German to each other but High

German to her. My Uncle has spoken Low German since he

was a child.

(D) Helpful Friend (G. Helms): German national who does not

know Mennonite Plautdietsch but is familiar with other

forms of the language.

Note: All of my respondents know High German. My mother and

father did not talk about the questionnaires with each other

until they were finished.

My responses to the language do not appear as part of the

questionnaire, but rather as the substance (in part) of this study.

My own background: I lack a knowledge of Low German and have a

limited knowledge of German through University study.

Please explain what the following words and phrases mean, and
include any associations that they have for you if any. If you
don't recognize the word or half-recognize it, please say so, and
then guess at its meaning if you can. Indicate what language you
think it is in, if it isn't in English. If you think that the word
should be spelled differently, mention this point, and hazard a
spelling. Please note that ANY responses that you make are useful
to me whether you think they are "right" or not. Some of the
following references aren't language references but historical
references that might have significance to you. Use the back of
the page if you need to! Don't use the dictionary! (Unless you
feel you must, then indicate which words you looked up!)



69

The Salvation of Yasch Siemens

(C) We've both read it some years back.

Names:^Do these names mean anything? Do they seem normal,
strange?
(A) These names are mostly "nick-names" joined with the last name
of the individual, like Peter the Great, Ivan the Terrible, Jack
the Ripper. I don't know why nick-names are created often first
for children and then/also for adults e.g. my nickname as a child
in early grade school was EDDA. I don't know where it came from.
My childhood name was Eddie which my family called me. We called
you Bethy-mow sometimes but I don't know why. [....] This is how I
remember nick-names among the Mennonites. Among us (Russlander) it
was rarely apparent but among the Canadia who spoke much more low
German it was always there. My friend [H. K.] loved to create
these stories which pointed fun at someone particularly with nick-
names. Some stories (and poems) were vulgar and pornographic. I
remember only one (see later). I guess nick-names might arise
because of some incident, some habit or skill, some attribute etc.
Some individuals might like their handle; other[s] likely not.
[....]
(B) They are all low German. [...] they are rhyming names which
could be descriptive but not complimentary.

1^Shaftich Shreeda
(A) Shreeda is the name Schröder or Schroeder, a german last name
fairly common in some Mennonite circles. It itself means to shred,
grind or pulverize. Shaftich is much more difficult to translate
although I know the meaning well in the low German: able to
accomplish things, active, bustling, comes from work, or working,
able to work, and in particular has the wherewithall to work things
out.
(B) low German. Shaftich indicates he was a happy man.

2^Shtemm Gaufel Friesen
(A) Friesen is the last name Friesen;^Shtemm means voice or
pitch; Gaufel is fork; thus "pitch fork Friesen" but more
correctly "tuning fork Friesen". Maybe this Friesen (probably Mr.)
was able to get a pitch for singing from a tuning fork (not a mean
feat in itself) perhaps for the church choir [...] for the
congregation. Maybe he was the "Fursanger" elected by the church
membership to lead the singing. If there was no piano, or no
pianist someone would have to strike a pitch. The tuning fork
would be useful to someone who knew how to use it.
(B) low German--meaning "tuning fork"--perhaps he was versanger--a
person who would give the pitch for the songs to be sung in church.
(C) L.G. Tuning fork Friesen; probably related to his being
director of a choir

3^Yut Yut Leeven
(A) Leeven is Loewen or LOwen a german Mennonite last name. I
have no idea what "Yut Yut" is. Not a clue. YUTA or YUTTA was a
woman's name which I think means Katie.



70

(B) low G--is how you pronounce the letter J. J.J. Loewen
(C) L.G. J.J. Loewen; j is pronounced or called "yut" in Low
German.
(D) (? good life)

3^Shtramel Stoezs
(A) Stoezs probably is a last name, StOzs, but I have never known
anyone by this name. I don't know what Shtramel is. In high
German "Shtram" is good looking or well-dressed. I can't get a
connection to decide whether this may fit.
(B) low G. Shtramel means strip or very thin.

3^Shups Stoezs
(A) Stoezs, SOzs is a last name. Shups was something women wore.
I think it was a bun of hair on the back of the head--a braid wound
around a center held together with pins? Were these a couple--
Shtramel Stoezs and Shups Stoezs?
(B) low G. "Shups" means to push. Stoezs is the name.
(C) L.G. Shups is the bun on the back of a woman's head; also
giving someone a "shups" is giving a push rather abruptly.
(D) "Push" (SchuBsen, stoi3en)

3^Hova Jake
(A) Jake is the first name of a guy. Hova is oats so I guess Jake
was known to be a good oats grower.
(B) low G--"Hova"--oats, just a nick name.
(C) L.G. Oats Jake

8^Hingst Heinrichs
(A) Heinrichs is a last name; Hingst is a male horse I think, a
stallion?^On the next page is the word "Kunta" but I can't
remember the exact meaning of these words. I think they are both
male horses but maybe one is castrated like not every male cow is
a bull. "Hingst" or "Kunta" were never explained to me because an
explanation would involve sex (I guess) and since I didn't grow up
on an animal farm it passed me by. My guess is the combination
"Hingst Heinrichs" had some special meaning. The obvious would be
that he owned a male horse capable of mating with a female horse
(mare I guess). Whether Heinrichs was himself as virile as a
stallion is an interesting thought. Is there a connection between
"Hingst" and "well hung"?
(B) low G. "Hingst" is a male horse--Heinrichs probably took his
stud around the community servicing the mares when needed.

10 Fortz Funk from Puggefeld
(A) Funk is a last name (my good friend whose girl-friend and
Susan were room-mates in Wpg when I was in Normal School was called
Bernie Funk) Forz means to fart; thus farting Funk!
(B) "Fortz"--fart. "Puggefeld"--frogfield. Imaginary name.

16 Penzel Panna
(A) Panna means Penner. Penzel means brush. Somewhere I think I
remember "penzel" being used somewhat for mild ridicule, not as
strong as "stupid" but more like absent-minded, fuddle-headed,
foolish, immature, something like that. Also I think it could mean



71

real thin and lanky but I'm not sure about this.
(B) Penzel—pain[t] brush. Panna is Penner. Just rhymes well.

16 Kunta Klassen
(A) Klassen is a last name among Mennonites. I would like to note
that some names are given here as in low German but some are as in
high German; Klossi would be the low German pronunciation of
Klassen. Similarly Panna is low German, spelled the same way in
both languages I guess but it is pronounced a little differently.
How to show the difference? Funk low German is pronounced further
back in the throat. Funk high german is said with a smaller mouth
more forward towards the teeth! Shreeda is low German; Schröder
is high German. Leeven is even more interesting. True low German
(I think) would be Leuva. Now the Canadia had some differences in
their pronunciation of the same low German words. They added an
"n" to the end of certain words, here Leeven where we Russlander
would say Leeve or Leuva. Loewen is high German.

Kunta is male horse I think. Maybe this one is the castrated
one to keep the animal more docile? I don't know for sure.
(B) Kunta may be a wagon or something.
(C) L.G. Kunta is a gelding or castrated stallion

16 Laups Leeven
(A) Leeven is Canadia low German for Loewen. Laups is a young
lad, youth or some young male who hasn't grown up yet, at least as
judged by someone.
(B) Laups is sort of slang name for young irresponsible boy.

16 Pracha Platt
(A) Platt is a last name in high German. Pracha means to beg;
hence Mr. (probably) Platt has no hesitation to beg or borrow as in
tools, implements, feed, seed or even money.
(B) "Pracha"--beg
(C) L.G. Beggar Platt
(D) flat

21 Hauns Jaunses' Fraunz
(A) Frauntz is low German for Frank (My English); Jaunses' is
Janzen's (in English); Hauns is Hans or John all in low German.
This usage is meant to mean relationship or translated: Frank is
the son of John Janzen's family.
(B) Hans Janzen's Franz

23 Zoop Zack Friesen
(A) Friesen is a last name in high German. Zoop means to drink
but used not for normal liquids but for alcoholic beverages;
"zoop" definitely means to drink rather regularly. It does not
imply "alcoholic" since I don't think that term was known to
Mennonites in the medical sense in the early days. Zack means
sack; thus Friesen drank as if the liquid went into him like a
sack.
(B) Soup sack Friesen.

24 Beluira Bergen
(A) Bergen is a Mennonite last name in High German. Luiri or



72

Beluira (it took me a while to get [it] around my tongue) means to
wait; I guess Bergen was chronically late. Always someone had to
wait for him (or her). (I don't think women were given nick-names

))

(B) Beluira I [am] not sure.

24 Bulls Buhr
(A) I think Bulla is a first name in low German and Buhr is a last
name spelled the same in either low or high German but pronounced
differently. The "r" is rolled in the high German.
(B) --just two names [...]

25 Willy Wahl
(A) Willy is a first name for William in either German. Wahl is
a German last name in high German.
(B) Willy--William

32 Haustig Neefeld
(A) Neefeld is low German for Newfeld or Neufeld a common
Mennonite German name. Hastiq means quickly. Neefeld was always
rushing or even more interesting made decisions too fast (and often
made the wrong choice).^Mennonite men were supposed to be
deliberate, act in measured steps and give lots of thought to all
actions before making choices. "Toe haustig" or "too quickly" was
a common phrase used almost with pity when someone "jumped before
he looked".

Since I don't know "The Salvation of Yasch Siemens["] (Jack
Siemens) I don't know how intentional the following is, but it
certainly is obvious: Shaftich Shreeda--both words start with Sh,
the same sound. [....] Is this a kind of poetry in prose? I like
even better the rhythm of sounds in

Shtemm Gaufel Friesen
Bova Jake
Zoop Zack Friesen

etc. The combination of consonants and vowels almost sounds like
a jingle. I assume it was intended by the author. Wonderful.
(B) Haustig--fast Neufeld

32 Nobah Naze Needarp
(A) Needarp is low German for Neudarp (in high German, I think).
Nobah means neighbour and Naze or Naz means nose. The strong
implication is that Needarp is a nosy neighbour!
(B) "Noba" neighbour. Naza high G for nose. Needarp for Neudarp
which is a family name.
(C) L.G.^Nobah is neighbour, Naze is nose.^Nosey neighbour
Needarp.

32 Zamp Pickle Peter
(A) Peter is Peter in high German; Peta would be low German.
[....] Zamp I think means mustard, so mustard pickle Peter (?)
(B) "zamp" mustard.

33 Schlax Wiebe, the himmelshtenda
(A) Wiebe is a last name in high German; Wieb in low German.
Schlax is difficult. I think I remember this to mean a long lanky



73

frame in a young man. Mabye himmelshtenda has something to say
about reaching the sky since himmel means heaven or sky; "the" is
English of course. Oh yes, Shtenda means a wooden scaffolding to
support something. So Wiebe is so long and lanky that he actually
carries or supports the sky or heaven. (?) What do you think about
this?
(B) "Schlax" is a slang for no-good male.^Himmelshtend--sky
stand, means nothing.

33 Schneeda Giesbrecht, the steermaker
(A) Giesbrecht is a high German last name; Schneeda I think is a
tailor or seamstress; steermaker is a maker of something but I
don't know what.
(B) Tailor. I don't know what Steermaker is--needs more context.

34 Ha Ha Nickel
(A) Nickel is a last name in either German; Ha Ha I don't know
except to guess it means to laugh as in Ha! Ha!
(B) high G family name.
(C) L.G. Letter "H" is called "Ha" in Low German. H.H. Nickel
(D) -making fun, laughing

34 Knibble Thiessen
(A) Thiessen is a last name in high German;^Thiessi in low
German. Knibble is something to eat I think but I don't know what?
kind of dough fried?
(B) low G slang for Knochen Artzt or chiropractor.
(C) L.G.^Knibble^is^to^rub/probe/massage,^a mix^of
massure/masseuse/chiropractor.
(D) meticulously (knibbeln)

36 Shuzzel Shroeder
(A) Shroeder is a last name in high German. Shuzzel I don't
know.
(B) don't know. low G family name.

37 Winkle Wieler
(A) Wieler is a high German last name. Winkle is an angle. How
an angle applies to a person I could only guess. I never heard it
before.
(B) high German family name--Winkle could be descriptive but I
don't know its meaning.

39 Schacht Schulz
(A) Schulz is a German name either in high or low. Schacht I
think means chess[....] Thus Schulz plays chess.
(B) low G (I'm not sure) to shaft someone.

62 Schallemboych Pete
(A) Pete is short for Peter in low German. Schallemboych is low
German for Shellenberg or Schellenberg (Dick Toews family name on
his mother's side); Thus Peter is the son of the Schellenbergs.
(B) low G. family name.

64 Tiedig Wiens



74

(A) Wiens is a Mennonite name in either German. Tiediq means
early; thus Wiens always was early before he needed to be there.
Our church had members who always came early; likewise there were
some who always were late. We tended to be the latter!
(B) low G for early.

66 Trudy Teichroeb's
(A) Teichroeb is a high German last name. Trudy is a nice version
of Gertrude.
(B) Teichroeb is a family name.

70 Irene Olfert
(A) Two names. Irene (English); Irani in high German maybe.
Olfert a German last name. I don't know it as a "Mennonite" name
however!
(B) it's a name.

80 Milyoon Moates
(A) Ok this is funny. Moates is Martins in low German. Millyoon
is million in low German. Thus rich man Martins as if he had
millions of dollars!
(B) low G--"million" Moates (Martens) refers to a rich man.

80 A.M. Kuhl and P.M. Kuhl
(A) I don't get this one. Kuhl I guess is a German last name.
I've never heard it among Mennonites. A.M. and B.M. [I confess to
typologically complicating the issue.] are initials for two names?
(B) just proper names which I don't recognize.

80 Yelttausch Yeeatze
(A) Yeeatze is low German for Geortzen, a German Mennonite last
name. Yeltausch or Yelttausch means money pocket; so Mr. Geortzen
had a pocket full of money, always, not sometimes but always!
(B) low G for purse or wallet. "Yeeatze" low G for Goertzen fam.
name.

80 Rape Rampel
(A) Rampel means Rempel in low German but I don't know what Rape
is.
(B) Rampel is low G for Rempel and the Rape--I don't know about
that word.

80 Barley King Barkman
(A) Barkman I guess is a German name but I don't know any
Russlander with that name. This sounds English as does "Barley
King".

80 Gevitta Ginter's widow
(A) widow is English. Gevitta is thunder and lightening in low
German, Ginter is high German last name; so this means the husband
who died was called Gevitta Ginter (why a mix of low German, high
German and English?)
(B) low G for thunder.

81 Lectric Loewen



75

(A) Lectric is short for Electric; so Electric Loewen in high
German.
(B) low G for electric (as in light) Loewen family name.

82 Klaviera Klassen
(A) Klavier is piano; so the businessman who sells pianos is
called Klaviera Klassen (why Klaviera--I would think Klavier
Klassen would be more correct?)
(B) nKlavier" is high/low G for piano--so perhaps she was pianist
for the church.

119 Forscha Friesen
(A) Forscha means sort of fat, big, well padded, staulky;
Therefore fat Friesen.
(B) low G--very sturdy
(C) L.G. Research Friesen; probably used in this context in the
book, but Hforschn can also mean big/fat.
(D) brisk, unrestraint (forsch)

123 Fuchtig Froese
(A) Fuchtig is an explicative like terrible, awful, disgusting,
stinking; therefore maybe an unbearably smelly Friesen!
(B) low G--sly

124 Susch and Tusch
(A) I don't know. I guess Tusch does not mean Tusch as we know
it, one's seat. Susch I don't know.

136 Gnurpel Giesbrecht
(A) Giesbrecht is a last name in high German. Gnurpel is like a
joint, something in meat as tough as grizzle. It may also mean
like a bump or wart or disfigured part of a limb. It may mean an
ornery person (?)
(B) low G--for the hard parts of meat (not bones)
(C) L.G. HGnurpelnis adhesions/cartilage, the stuff in meat that
can't be bitten through; gristle.

141 Dola Dyck
(A) Dyck is a Dutch Mennonite last name with high German
pronunciation. Dola, or Dol means angry; thus angry Dyck.
(B) Dola--low G--dollar

150 Yasch Siemens
(A) Siemens is a German last name in high or low. Yasch is low
German for Jake or Jack.
(B) just a name but HJaschn is not formal.
(C) L.G. Jake/Jacob/Jack Siemens

161 Doft Siemens
(A) Doft is deaf I think or could even mean a little out of your
mind since perhaps a deaf person appears a little stupid until it
is known that he is deaf.
(C) L.G. David Siemens

165 Lowt Leeven



76

(A) Leeven is Loewen in Canadia low German. Lowt means to praise,
compliment or recognize. It does not seem to fit but it could also
be a first name.
(B) low G for late.

166 Puch Panna
(A) [....] Puch means to boast in low German. Thus Penner tends
to boast, again a tendency among German people but definitely not
consistent with Mennonite "humble" doctrine.
(B) low G for show-off

169 Yeeat Shpanst
(A) Shpanst is a Mennonite name I guess but I don't know anyone by
this name, only in my Janzen story. Yeeat is low German for
Yeerat, or Gerhard or George. My mother always called my father
Yeeat--and how this brings back memories from long long ago--she
loved him so when she said Yeeat.
(B) low G--shortened version of Gerhard. Shpanst is family name.
(C) L.G. Gerhard Shpanst. Your grandma Janzen called grandpa
Janzen "Yeeat".

175 Another newspaper man with a funny name like Fudderingham
(A) This kind of expression I have heard before--newspaperman. My
dad called the mechanic garageman (see my Manitoba Memories I).
Fudderingham is of course Fotheringham because Mennonites like
authentic Germans cannot say the "th". My father worked hard to
pronounce the English correctly. Our high school teachers Mr.
Lohrenz, Mr. Schaefer, Mr. Peters who were not born in Canada
always said Fudderingham.
(B) Is this a referal to Fatheringham in Macleans?

53 Gopher Goosen
(A) Goosen is a common German Mennonite name in high German and
English; Goosi in low German. Gopher looks English to me as in
prairie dog.
(B) just a nick name

108 Fuchtich Froese
(A) Froese is probably high German; Froes in low German (?).
Fuchtich was rarely used in our house if at all. I think it means
confrontational, full of fight? I don't know.
(B) low G means sly--"Froese" just being the last name.

Places: Do these places really exist? Do the names "mean"
anything?

2 Neche
(A) I don't know
(C) E. Little town just south of Gretna in U.S.--just south of
borders. Exists.

9^Puggefeld
(A) Sounds like a name of a place but I don't know a place myself
by that name. Does the author make up this name?
(B) low G--no--interpreted to "Frogfield"



77

(C) L.G. Not exist. Frog field.
(D) ...field

9^Prachadarp
(A) This means literally translated, beggar's village. This word
could be a depricating term for a type of village. I've never
heard of such a place by name. It's low German of course.
(B) low G--no--means "Beggar village".
(C) L.G. Not exist. Beggar village.

16 Dietschlaund
(A) This means Deutschland or Germany in low German and is an
actual place, a country.
(B) low G--yes Deutschland or Germany.

16 Hullaund
(A) This is low German for Holland or the Netherlands.
(B) low G--yes--Holland

52 Panzenfeld
(A) I know of no actual place by this name but it could be a
village I guess. I don't know the meaning of the word. It [is]
either low or high German
(B) high G--It could have been a real place.
(C) L.G. Not exist. Big Belly field. I heard it as referred to
man's belly. Bill says Panz usually ref ered to big balooning cow
belly.
(D) ...field

77 Yanzeed
(A) Interesting. This word means the other side, or the beyond
side. Thus it's not an actual place, in low German.
(B) low G. means Other side.
(C) L.G. East reserve of Mennonites largely settled by Mennos in
1874.

143 Altwiese
(A) This is high German meaning old meadow. It could be a place
but I know no town or place myself by that name.
(B) High G. this is probably a real name of a place interpreted
as "Old meadow".
(C) G. (sounds more German). Old way. We know of no existing
town of this name.
(D) "Old lawn"

20 "Pauss up that nothing squirts out!"
(A) This is the first example of mixing low German with English,
a common occurrence among Mennonites. "Pauss up" means watch out,
but more interesting perhaps, "Pauss up" was used a lot in
conversation for many things even in Religion so that the devil
didn't trick you into doing bad things!
(B) low G. "Pauss up" means "be careful".
(C) L.G. Be careful nothing squirts out.
(D) Watch out that nothing comes out



78

20 "Holem de gruel! Where did you get that thing?"
(A) Mennonites had their cussing words just like other people.
"Holem" was used in various ways. I guess like "Holy" in English:
Holy Cow. I don't know the meaning of "de gruel" but grueli means
to scare. Maybe this means "Holy smokes this really scares me!" or
"Scary, eh?"
(B) low G. "Holem de gruel" is an exclamation of big surprise.
I am not sure about "gruel" (a fright) but it means "something will
get you or something like that--
(C) L.G. Get the scare. Or "get the porridge." Opa says an
unattractive woman looks like a "haisch gruel"--millet porridge.

22^"Vowt vell ye met me?"
(A) This translated means "What want you with me?" in low German.
Also note ye means either a group or the formal version of you
(like sie in High German). It could have been "Vowt vellst du met
me?" which is directly you.
(B) low G. What do you want with me?
(C) L.G. What want you with me?

23 "Vua rum best du nich en ne Choyck? Angst die nich dowt
kullde Zoyck?"

(A) Translated is: Why (Vua rum) are you not in the church? Fear
you not the cold coffin? Obviously a warning to those lazy about
attending church!
(B) low G. Why are you not in the church? Aren't you afraid of
the cold grave? or coffin.
(C) L.G. Why aren't you in church? Frightens you not the cold
grave?
(D) ? Why aren't you in ...? Don't you have that cold stuff?

23^"Portzelcke, Fortzelcke, Shpecka Droats Tien!^Sylvester
chempt met dei Fortz Machine!"

(A) Translated is : "Portzelche" (deep fried raisin dough balls
usually prepared at New Year's), "Fortzelche" (rhymes with
Portzelche but begins with Fortz a fart), Shpecka Droats Tien (I
don't know); Sylvester comes with the farting machine. I guess
this is a vulgar rhyme chanted by children (?)
(B) low G--a pretty crude chant or rhyme about Sylvester.
"Portzelcke--new year's cookie, Fortz--using the word "fart" to
rhyme--barbed wire "Tien" (I don't know) Sylvester comes with a
Fart machine.
(C) L.G.^Raisin fritter, fart...made to rhyme with 1st word,
barbed wire Tina. Sylvester comes with the fart machine. A rhyme
not used in our circles.
(D) [chempt met del.] kommt mit de.

23^"Opp en desh doa shteit ne buddel bae'a, Vaae doa von drinkt
dei shrinkt!"

(A) Translated: On the table (desk) there stands a bundle (some
amount) of beer; who from it drinks he shrinks.^I guess the
meaning is clear.
(B) low G. On the table stands a bottle of beer, whoever drinks
from it will shrink? I don't exactly know what "shrinkt" means.
(C) L.G. On the table there stands a bottle beer, who from it



79

drinks will schrink. Also unfamiliar.
(D) On the table there is a bottle of beer, who drinks from it
will shrink.

34 Knibble Thiessen is what we Flat Germans call a gooseberry
boor.

(A) Knibble Thiessen is a name with a nick-name; "Flat Germans"
means people who speak low German a lot (maybe Canadia) since
another name for low German is "plat deutsch" (in high German) and
plat means flat.^In low German we would say "plaut deetschu.
Gooseberries were grown as a shrub by Mennonites or hedge but the
berries are very sour except when ripe (reddish). The fruit and
its products like jam, were considered low value food, not as good
as plums, or even as apples, pears of peaches. Hence a derogatory
term for Thiessen, namely a boor, simple, insensitive.
(B) I guess Flat Germans means "low G"--Knibble could refer to
massaging.
(C) Not familiar--doesn't make sense to us. Flat Germans?--well
low German is flat and not tall, hence Flat German.

35 Even the Flat German ones have often learned themselves away
from the schmallen Lebensweg.

(A) Overall meaning is that even those Mennonites who speak low
German a lot, have accepted enough schooling to veer way from the
narrow life's highway; learned themselves away are three words
whose sequence comes from direct translation from German to
English. This backwards sequence was common among Mennonites who
did not have formal English training.
(8) low G. I can only speculate what it means--low German is
often equated w. less educated. The "schmallen Lebensweg" refers
to the straight and narrow or the right way--higher education meant
to be taken away from the straight and narrow.
(C) Direct oversetting. Flat Germans were often very fundamental
in religion & uneducated. It was thought education confused people
and drew them away from their simple belief. But even these
learned themselves away from the "narrow life road".
(D) "schmalen"--narrow path of life

35 Knibble Thiessen is getting to be a real spitz poop. His sign
doesn't say 'Bone Setter'; it says 'Knockenartzt' in German
letters, and then 'General Massage'.

(A) "Spitz poop" is of course a term for a dandy, someone inflated
with himself. "Knockenartz" is bone doctor. Of course some of
these men and women had no formal training but became self-
proclaimed chiropractors or "Traichtmochasch".
(C) Spitz poop is unfamiliar, but probably means high falutin.
Knockenartzt is "bonedoctor".
(D) "Spitzbub"--rascal^"Knochenarzt"--bone doctor

45 Dievel, Deivel, Dunna, and Schinda! Mustard Boar!
(A) Again a cussing phrase by Mennonites (also my father used to
say "Donner Wetter" or "Thunder Weather" as an explicitive). Here
"Dievel" [...] is devil; "Dunna" is Thunder; "Schinda" I don't
know; "Mustard Boar" I don't know but might mean a Mr. Boar with
a nick-name Mustard.



80

(B) Devil Devil thunder and Scheister.^angry and disturbed
exclamation.
(C) [Mustard Boar] absolutely no idea. Not used in our circles.
Devil, devil thunder and skinner. Bill thinks refers skinning
animals in slaughterhouse. We also heard "Go tein Schinda", almost
like go to hell.
(D) Teufel (devil)

48 Himmelfahrt
(A) Himmelfart is high German for journey to Heaven, Heavenward.
(B) low G. Jesus' Rising into heaven.
(C) G. Religious holiday--Ascension Day
(D) Ascension Day

15 Sylvesterabend
(A) Sylvesterabend is a special day in the year. I've forgotten
exactly which one but it's around New Year. Maybe the evening
before New Year's day?
(B) high G. New Years Eve.
(C) G. New Years Eve, spent in church being hauled over the coals
for all one's sinning during the year. One last good whack from
the preacher.
(D) New Year's Eve

56-7 Oata, Oata
Ossentoata
Pesst em Woata
Truff emn Koata
Truck sich dann bei Becksi oot
Funk doa einen brunen Kloot
Howd sich dann ne groute Frei
Docht dowt yeah emn Ouster Ei
Schmeickt seh eesht emn kleenet Beet
Yowma me dowt ess blous Sheet

(A) This is a scatological poem, or rhyme which translated goes as
follows. Oata, Oata (I don't know) Oss en toata (I don't know but
translated could be, like a theatre (doesn't make sense) Pissed
into water Hit a cat (probably a male cat) Took his then the
pants off Found there one brown clod Had himself then the great
joy Thought that was an Easter egg Tasted him first one small
piece (Woh is me) that is only shit^Comment: Scatological or
vulgar or pornographic poems or rhymes or stories were not commonly
circulated among the Russlander. I never heard any in my entire
life, although Bill might know some. The Canadia I met had many
examples all in low German of course.^eg. [H.K.]^I can only
remember part of one; it ended like this

dunkel es daut Loch^dark is the hole [...]
grot es de Pruntel^ big is the post [...]
Oba nen mut de doch^but go must it anyway

Chaucer (unabridged) had some poems like this, but not quite as
vivid perhaps.
(B) A very crude poem I guess we never had that kind of
entertainment in our home--maybe the boys did? I don't know. I
was reading this while eating a sandwich and it had an adverse
effect on my appetite-- Oata-- is a womans or female name.



81

Ossentoata--just an uncomplimentary rhyme word.^Pisst in the
water. Struck a male cat. Took off her pants. Found a brown
chunk. Had herself a big happy surprise. She thought it was an
Easter egg. Tried a small piece. Mercy me that was just shit.
(C) L.G. Oata, Oata^Oxenpuller (or carrier)^pisses in water
Hits a tom cat pulls herself then the pants off^Finds there
a brown clooter^Had herself then a big delight^Thought it
was an Easter egg^Taste she first a little bit^Complainer
me, it is just shit.
(D) that is was an Easter egg^tasted first a little bit

60 Schmauntzup
(A) (low German) translated means, "cream soup". We never had any
at our house. This was low grade food for Russlander!
(B) low G. Cream soup

60 glumms
(A) (low German) translated is cottage cheese. Glumms was never
eaten straight in our house. It was OK if fixed into something
like fried with some spices maybe. Then we called it "glummskoeki"
or cottage cheese cookies (but not cookies).
(B) low G. cottage cheese.

60 verenichi
(A) Translation is not possible. These are cottage cheese in
dough boiled until firm but not too hard in either low or high
German. Sometimes fruit was used instead of cottage cheese, like
cherries.^I can't remember whether this is one of the items
learned from the Ukrainian population around the Mennonite villages
in Russia. In Canada the Ukrainians also have potato verenechi
which they call perogies. You might know that the Mennonite German
language was considerably influenced by the Ukrainian language (it
is important to note that the Mennonites like the Ukrainians but
not the Russians).^The influence came because the Mennonite
farmers who could afford it (most of the RUsslander farmers were
wealthy in Russia) hired Ukrainian workers both male for outside
work and female for inside work like cooks. Hence a Ukrainian cook
might try her own recipes on the Mennonite family. With large
families mother had enough to do looking after the brood I guess.
Certainly this was the case in the Dyck (Susan's parents) and
Janzen families or the Janzen family on my side. [My mother's
mother's maiden name is Janzen.]
(B) low G or High--perogies

60 I don't even like to eat glumms, except when they are in
verenichi.

(C) L.G. & R. Cottage cheese, in our day dry curd used to fill
dough pockets. Ukrainians call them perogy. Our moms all made
their own, placing sour milk on the back of the warm stove.

62 They would play old songs from the Evangeliums book
(A) Evangeliums is the evangelic collection of songs. Selection
of songs to sing which everyone would likely know would be old
church songs.
(B) High G. Evangelic song book



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(C) G. Evangeliums (book) (Buch) is still around.^Our church
disdained to use it. The hymns in there were very bouncy, words
simple and often gory, & theology fundamentalistic.
(D) gospel

65 snuddernose
(A) This was a combination of a low German word snudder, snot and
English, nose meaning snotnose;^in low German it should be
snuddernclz
(B) low G. snot nose.

73^...the half ton is schwaecksing from side to side on the
slippery mud....

(A) The half ton is a small truck like a pick up; the chassiz for
our Suburban is 1/2 ton.^Schwaecksing is a bastardization of
schwank, or to sway and an English ending "ing".^Schwach is
actually "weak" but this is not to meaning.
(B) low G. slipping.
(C) L.G. slipping from side to side, especially the back end when
the back wheels are pushing, making an [squiggley] design across
the road.
(D) ? "schwingen"^pendle

77^"...the nurse at the front was my Muttachi's second cousin
from Yanzeed who is such a pluida zack that I knew for sure
that before the sun went down me and Oata would be married
with thirteen grandchildren."

(A) This is a combination of low German and English.^[....]
Muttachi is mother, said in a loving way, as if small as a child.
Yanzeed is from yonder or yonderside; pluida zack is gossip sack
who of course the nurse at the front is; apparently Oata is
someone's name (which I know from the scatological poem!)
(B) [Muttachi's] low G mother (Mumsy's).^[Yanzeed] Perhaps a
village called "the Other side". [pluida] Gossip low German
(C) L.G. "pluida zack" is a "gossip sack". She works so fast that
by sun down the gossip being spread will have it that not only are
they married, had children, but also already grandchildren.

81 Oata nutzed me out.
(A) Nutzed has many meanings but all around "used up", "tired
out", "took advantage of", ."all pooped out", "worn out". Again a
combination of German (either high or low) and English.
(B) "nutzed" low German and high G for using a person.
(C) L.G. To be nutzed out, is to be used.
(D) Oata exploited me "ausnutzen"

6^"Dunner and blitzen it is raining hartsoft again and I can
hardly see to the house from the barn."

(A) "Dunner and Blitzen" is an explicative cuss phrase sort of
allowed among Mennonites. Hartsoft I don't really know. My guess
it means "heartily", "vigorously"; I don't think it means hard-
soft! The phrase "to the house from the barn" is nice "German
English". It brings back memories!
(B) Obviously it means v[ery] hard--I think it's low G. because of
how it is spelled.



83

(C) G. & L.G. Thunder and lightening, it is raining heartily
again.
(D) [hartsoft] hard.^"Donner und Blitze"^Thunder and
lightening...

89 "And when I tickled her roll of fat by her belly while she was
standing there by the washing up pan, she threw the tubdewk at
me and hit me right in the face."

(A) This is lovely, beautiful--I like it. I can see it. [....]
tubdewk is wash cloth: tub is tub dewk is actually cloth cover
comes from diack, a blanket; however tubdewk is low German with
the Canadia accent (the w makes it so); RUsslander would probably
not have a w sound: more like tubduke (like Duke of Windsor).
Tubdewk is a lovely word. I never thought there was so much beauty
in the low German language.
(B) [tubdewk] wash cloth low G.
(C) Direct oversetting & L.G.^[tubdewk] direct translation:
tubkerchief. Actually, dishcloth.

90 "But that would laugher everybody just as much and Oata would
maybe throw the drankahma at me."

(A) "laugher" would mean "provide enjoyment", a nice use of laugh
(I) and drankahma is low German for slop pail; since houses did
not have plumbing, a big pail would be placed under the sink. Our
house had one; it was my job to empty it outside. The slop pile
had a special smell.
(B) [laugher] make someone laugh it's low G. Spelling should be
"lacher". [drankahma] low German for slop pail.
(C) direct oversetting & L.G. In Low German laugh is "lach", & if
you say it made you laugh, you say "lachat" (soft ch as in Bach).
In direct oversetting (as we used to call it) then, it laughers
you. The drankahma was a horrible pail--the slop pail.

92 hova grits
(A) hova is oats in low German; grits is porridge in high German;
low German would be hova gretts.
(B) low G--Oatmeal. Hybrid of low & English G. hova (low G)
grits (English). grits is short for Gritze (Oatmeal).

95 "They said you were so old and such a dow-nix too."
(A) dow-nix, I think means do nothing but I'm not sure.
(C) L.G. We would not use this expression, but say "De dowgt yi
nuscht"--He/she is worth nothing.
(D) "Tu-nix" / nichts --do nothing

102 That kammers you nothing
(A) kammers is a bastardization of "cummer" or "ciimmern" from high
German which means to pay attention to, or be concerned about, but
in the negative it means it shouldn't bother you, or it's none of
your business.
(B) low G. none of your business, it's half English and 1/2 low G.
tjemmert
(C) Direct oversetting & L.G. Englisized low german word as so
many of these are. We used "tchemat". That is none of your
business.



84

(D) ? "kimmern" That doesn't bother you

103 Chinga freow met sukka bestreit
(A) Chinga freow I'm not sure but could mean "children's woman",
freow is woman or wife; with (met) sukka (sugar) bestreit (spread,
sprinkled). If my translation is right, a nice woman who loves
children (?).
(B) low G children ? with sugar spread
(C) L.G. Children questions with sugar sprinkled--the reply we
were given when adults didn't want to answer our question. Always
frustrating because the saying made no sense.
(D) mit Zucker bestreut^early sprinkled with sugar

106 I almost fuhschluck myself because it will cost so much
(A) fuh schluck is low German for "misswallow" a word not used in
English but means, coughing from something going down the wrong
way. This is a marvellously descriptive word commonly used in
German.
(B) low G. chocked
(C) L.G. Taking a breath and swallow at the same time in surprise
& almost having the liquid going down the wrong throat.
(D) "verschlucken" choke

115 "I am you so good"
(A) Lovely. It means "I like or love you"--somewhere between like
and love.
(B) a direct translation from "Ich bin dir so gut" I love you so
much.
(C) direct oversetting. No word for love in Low German--maybe
"lave" but not used as in English. So "Eck sie die goat" is the
closest to I love you, or "overset" as above, I am you good.
(D) ? Ich bin dir gut. I like you ?

115 "you are me so good"
(A) Lovely.^It means "You like or love me"--again somewhere
between like and love.
(B) a direct translation from "Du bist mir so gut".
(C) ditto. There is also no word for depression in Low German!

121 Jugendverein
(A) Literally this means translated, youth organization; most
Mennonite churches had or were supposed to have a youth activity.
The young people would get together, learn some songs to present,
maybe some poems or readings: this was presented maybe once a
month on Sunday afternoon:^Jugend is young people;^verein
actually means together or togetherness, both in high German.
Church functions were formally read in high German.
(B) Young adult's club usually associated with the church.
(C) H.G. Jugendverein or Youth club/organization or? Later we
called it Young Peoples' Sunday evening service of song and poetry
prepared & presented by youth. Often we would present the program
in other Menno churchs.
(D) Youth group

121 Juide frei



85

(A) I don't know this one. Juide might be Jude, a word for Jew.
frei of course means free, but I don't know the expression.
(B) low G. translated--Jew free but I have no idea of where the
term comes from.
(C) L.G. Jews free

153 Sadie and Pug Peters are having a hurry up shroutflint wedding
next week.

(A) shrout flint literally translated is: crushed grain.(shrout),
flint is gun. This is a shotgun wedding, usually because somebody
is pregnant!
(B) low g. shotgun.
(C) L.G. Shotgun wedding (shrout is actually ground up grain)
(D) "schrotflinte"--shotgun

163 Wehrlosigkeit
(A) Wehr losig keit is literally "defense less ness", or not
willing to defend one.^This term is a mainstay of Mennonite
doctrine, pacifism, conscientious objector (CO). This term is high
German.
(B) High G.^"Wehrlos" means nothing to fight with. The word
describing the Mennonite issue of not going to war.
(C) G. ...all full of pacifism
(D) --helplessness defencelessness

172 Buttered out
(A) Buttered out means worn out. Origin is interesting. In low
German "ut ye buttart" is common for used up or worn out. But
where does "butta" come from? I don't know. Is it the sound of a
machine endlessly going butta-butta-butta-butta-butta-butta-butta-
butta?
(B) I don't know--perhaps worn out.
(C) Direct oversetting L.G. "Dot yi buttad" is all pooped out.

1^heista kopp
(A) heista kopp means "heads over heels" in high German or low
German. Origin? heista might mean "high over"; thus high over the
head".
(B) low G. stand on your head or head over heels.

2^shluhdenz
(A) shluhdenz means stupid or foolish person.
(B) low G--sloppy person

2^feemaesich
(A) I don't know this time. Maybe it will come to me later (?)

3^fortzes
(A) The only meaning I know is farts for fortzes 

3^Muttachi
(A) Muttachi is a loving term for mother or Mutter (high German)
or mutta (low German) in low German.
(B) low G. Momsy endearment term for mother but I'm not sure.



86

4^knacking sunflower seeds
(A) knacking is low German for "cracking"; knack could also be
high German.
(B) low G cracking
(C) Direct oversetting L.G. Cracking sunflower seeds, a great
Menno pastime. In one side of the mouth & shells out the other.
(D) "knacken"--crack

4^qwauleming smoke from his cigarette
(A) cmauleming must mean huge volumes as in English quaff?
forgot but Dictionary for quaff says large volumes of liquid!
(B) not familiar with that word.
(C) L.G. belching or just coming out in clouds of smoke.

4^clapper
(A) I don't have a clue except clapper in English.
(B) noise maker?
(C) L.G. "Claupaht" we'd say in Low German. Rattling would be the
translation.
(D) "kleppern" rattle

4^beckhouse
(A) Probably beckhouse means back house or the outside toilet
always in the back of the yard so that smells and flies were as far
away as possible.
(B) don't know but perhaps the backhouse or outside toilet.
(C) Direct oversetting, Pidgeon English.^Flat German'd
"backhouse", the biffy or outdoor privy.
(D) ? Backhouse--Bakery

4^Futtachi
(A) Futtachi is a loving term for father or Foda in low German or
Vater in high German.
(B) high G. some kind of pocket.

5^dukkat
(A) Dukkat is a nice word describing the situation when something
(like a Fridge) isn't level and you can wiggle it, or tilt it back
and forth.
(B) a coin.
(C) [what the dukkat] L.G. Not used by our people. Sort of like
"what the heck".

9^I am trying to gribble out
(A) gribble out; I'm not exactly sure. We never used it. I
guess it could be to nibble out information or maybe just to get
along, make do, mellow out?
(B) I have no idea.
(C) L.G. Gribble is thinking, figuring out.

10 darp
(A) darp is low German for village; dorf in high German.
(B) low G village

10 faspa



87

(A) faspa is low German for the coffee and cake/zwiebach snack in
mid afternoon between lunch and supper; fesber or fesper in high
German.
(B) low G. tea time in afternoon
(C) L.G. Bill's favourite meal. Best known is Sunday aft 4:00
coffee, tweback, or some bread, cheese, jam & then cookies, cakes.
Like a fancy coffee break. Some people had them every day & then
supper later.

12 It sure seems like a hartsoft long way yet
(A) Here is the word hardsoft again; I guess to be consistent
with my meaning for the heavy shower, hardsoft must mean
considerable, substantial, quite a bit.
(B) We never used this word that way--but it seems to mean "very"
(C) L.G. ....a hearty long way to go yet.

15 Brummtupp
(A) Literal translation is "humming top", a top which makes a
sound when it spins in low German; it means a person who complains
quietly, complains wines a lot in low tones maybe to himself or
herself.
(B) low G--complainer--winer
(C) L.G. (if someone called you this as a child you were a
complainer or whiner.) We know of these only as to their use in
the book.
(D) brummen--growl, hum

15 Rommelpot
(A) I don't know this one; noisy pot maybe, again referring to a
person.
(C) ditto [We know of these only as to their use in the book.]

15 Reibtrommel
(A) I don't know but Reib means to rub; trommel is a drum. Are
there drums you play by rubbing?
(B) high G--something for rubbing against?
(C) ditto [We know of these only as to their use in the book.]
(D) "reiben" rub^drum

15 Rubbeltrumm
(A) I don't know Rubbeltrumm either.
(C) ditto [We know of these only as to their use in the book.]

15 Brumm
(A) Brumm could mean to complain, mumbling complaint.
(B) to complain
(C) A person who couldn't keep a tune was a Brummer.

15 Rummel
(A) Rummel I don't know except a noisy sound like a low roar with
no distinct features, rumbling thunder maybe?
(B) not familiar with that word.
(C) ditto [We know of these only as to their use in the book.]
(D) fuss, lots going on, noisy



88

15 Fortz
(A) Fortz I don't know other than fart or farts.
(C) L.G. fart.
(D) ? "Furz"--fart

15 Dummheit
(A) Dummheit is a stupid thing in high German.
(B) high or low G. stupidity

15 Sylvester the Catlicker
(A) Sylvester is a name and catlicker is English for catlicker I
guess!
(B) some one who loves cats?--I don't really know.
(C) E. Could come from a comic strip called Sylvester.

15 Russlaund
(A) Russland is Russia Land in low German.
(B) high and low G--Russia

15 Russiche dummheit
(A) This means Russian stupidity in high German, or a stupid thing
of Russian type.
(B) high and low G--Russian stupidity

16 badels
(A) Badels are young lads, somewhat derogatory: "daut sent dumme
badels" in low German; those are stupid boys.
(B) low G. a do-no-good.

16 Stookey House
(A) Stook was a group of sheaves standing up, but I don't know
anything about Stookey House.
(B) I have no idea.
(C) Men's residence at MCI Gretna.

17^Friewilliges [I admit to a typo--should be "Freiwilliges".]
(A) I have a problem with this. In high German it should be
Freiwilliges;^in low German more Friewelliges.^This means
voluntary contributions^like in Jugendverein.^(Youth
togetherness).
(B) high G--voluntary contribution to a program or concert.
(C) G. That presented at programs, 25 anniversaries etc of the
free will, e.g. poems, comments, music, solo etc.
(D) "Freiwilliges"--S. th . out of free will

17 Christlich
(A) This [is] high German for Christlike.
(B) high G--Christlike or Christian.

18 even the calendar is trying to nerk you
(A) nerk you, maybe means to fool you, deceive?
(C) L.G. tease.

20 Holem de gruel! [repeat]
(A) Holem de gruel we had before is like Holy Cow, Scary eh?



89

(B) low G. Unpleasant wish for someone used as an exclamation
when something extra-ordinary happens or is done--

20 You mean shoevanack like on Hallowe'en?
(A) Shoevanack is a practical joke or prank like on Hallowe'en or
April Fool's day. However Mennonite boys might play practical
jokes on anyone at anytime. Young men were tempted sometimes too.
(B) shobanack--low G. for tricks.
(C) L.G. We said it shobanack--mischief

21 Hauns Jaunses' Fraunz
(A) We had this one already
(B) low G. John Janzens' Franz

2^that brummtupp is rummeling hartsoft loud
(A) That humming top is making a rumbling sound quiet loudly,
would be my translation, at least to be consistent with my earlier
translations?
(B) "hart"--high G for hard.

22^"Vowt vell ye met me?" [repeat]
(A) We had this before.
(B) low G. What do you want with me? What are you going to do to
me?

22^"schmuynge"
(A) Wow; I don't know but maybe this means to smootch in English
schmustre or schmusta means to smerk or smile, which is where I got
my guess from.
(B) I really don't know but it's probably low G. perhaps it means
to butter someone up.
(C) L.G. smooch

22 Fraunz blinkers his eyes
(A) Fraunz is Frank, blinkers means blinks his eyes I guess.
Actually Blinkers means the side shields harnessed horses have to
prevent startling from the side.
(B) blinks his eyes.

24 Her ears will shring
(A) shring means to buzz, maybe because someone is talking about
her!
(B) Probably her ears will burn because someone's talking about
her.
(C) L.G. Someone talking about you and your ears ring or get red
or something.

24 What is purple gas?
(A) I don't know?
(B) I don't know.
(C) Farm gas, to be used only for agricultural purposes.

31 schemmel cow
(A) Schemmel is spotted I think or maybe a spotted color like
beige?



90

(B) low G. I thought Schemmel was a male horse.

31 footwear: four-buckles
(A) four-buckles may be overshoes we used in winter, black rubber
with 4-snapbuckles; richer people had sippered overshoes.
(B) probably overshoes w. 4 buckles--they used to have metal
buckles.
(C) Overshoes that are half way to knees with four buckles to
close up front. Men's wear.

31 flyclapper
(A) flyclapper may mean a fly-swatter?
(B) fly swatter.

31 Booker stove
(A) Booker stove was used by many (included is our family--see my
old car stories) which used small sized coal pieces, booker coal.
(B) Booker is a trade name for a very popular stove used as a
space heater burning low grade coal. We had two--one in the L.R.
and one in the large D.R.
(C) Had a problem of emitting some acrid stink, but could be
stoked with coal for overnight slow heating. We had one, almost
everyone did for awhile.

31 narsch
(A) narsch is rear-end like in ass in high German, norsch would be
low German.
(B) high G. for bum as in anatomy

32 Is you the bearing loose?
(A) bearing means bearing, and loose, maybe loose or worn out.
(B) Poor translation from German or mixed up English--Have you
lost a bearing? Meaning "you're out of your nut".

32^...I got stuck on the field and he had to borrow Zamp Pickle
Peter's 4010 to pull me out.

(A) Zamp Pickle Peter we had already--and 4010 was probably a
tractor.
(B) "Zamp" low G for mustard.
(C) L.G. [zamp] mustard. [4010] John Deere tractor

32 I swear at the cluck
(A) cluck probably is clock used in low German expressions.
(B) "cluck" low G old hen

33 Oh, thousand, I have the Steinback Post forgotten
(A) Should be Dowsent not thousand; this was an acceptable cuss
word Steinbach Post is a newspaper; again backward German English.
(B) Translation of the low G. word "Doozent" meaning thousand but
used as an exclamation of frustration--the rest is a direct
translation from German.

34 footlicking
(A) Footlicking I don't know except to imagine it as groveling.
(B) comes perhaps from the custom of washing feet--doing a service



91

for reward.

35 rightmaker
(A) rightmaker may be someone who made things right (?)
(B) I don't know but sounds like a word to describe someone who
can make wrong into right--a mediator--

35 knibble
(A) knibble I don't know. We never used this word. Maybe nibble?
(B) Could refer to massaging

36 Huy Yuy Yuy
(A) This expression is still common (Winona says it) to mean
exclamation, surprise, wonderment, but approving surprise.
(B) High or low G. Boy oh Boy oh Boy! used when someone is in
deep trouble.

37 outcallers
(A) outcallers, I don't know.
(B) I can only guess--one who calls out at an auction.

37 Himmel-shine
(A) Himmel-shine; could it mean sun-shine?
(B) "himmel": low G for heaven.

37 a little bengel boy
(A) a little bengel boy; a young, youthful, lanky, immature
(B) low G for a naughty boy.

38 katzen-jammer
(A) jabbering and whining like cats-meowing, waiting for milk
should be more like katzen-yammer 
(C) G. cat yowling. There was a comic strip called Katzen Jammer
kids.
(D) --depressed mood, feeling sorry for yourself, sometimes for a
hangover

39 Corbies...Twa Corbies
(A) Twa is two in low German; thus two Corbies but what is
Corbies? A name? I don't know.

43 fire evening
(A) fire evening is high German with English; fire-abend is fully
high German meaning free evening like holiday or special evening.
It can also be fire-tag or special day or holiday. Where the word
fire comes from I don't know because it does mean "fire" (in
English) as well. Candles in church service a long time ago? Or
is it free evening as in nothing planned or nothing to do?
(B) low G. "Fieur ovend" meaning resting in the evening.
(C) Pidgeon English. Englisized German word Feirabend. Saturday
evening when folks quit working & prepared themselves in quite
mediation for Sunday.
(D) "feierabend"--time after work

43 you don't have to string yourself on



92

(A) I think it should be "you don't have to streng yourself on" in
both Germans there is the phrase "an strengen" (high) or "aun
strenge" (low). It literally means to strain yourself or exert
yourself. Thus "you" don't have to exert yourself ("string"
yourself) on. The "on" comes again from the German "an strengen"
(high) or "aun strenge" (low)
(C) direct oversetting. Aunstrengi--to put effort into work or
whatever.
(D) "sich anstrengen"--try hard

45 flutzed [my error: should be glutzed in later questionnaires
this word was corrected for (C) and (D)]
(A) I don't know this one; flooded maybe?
(C) L.G. [glutzed] stared.
(D) "glotzen"--stare

45 Penzel
(A) we had; this is a paint brush.
(B) low G. for a person who is preoccupied or forgets everything--
a bit irresponsible.

45 Dem dry bones, I hear de word of de Lord (like the Blackwood
Brothers)

(A) Mennonites and Germans cannot or will not or do not say "th"
sounds. Should be "Them dry bones, I hear the word of the Lord".
(C) Negro spiritual

48 This come back again burro sits down
(A) This is another example of backwards English based on German.
"Come back again" adjective can be one word in German:
"zurlickgekommene"

48 Himmelfahrt [repeat]
(A) This means heaven wards, to go to heaven, journey to heaven
(in High).

49^"I didn't know you was a france hose"
(A) france hose is spoken together;^franscose meaning French
person.

50^"he drove all over his farm ... looking for the cowfoot so I
could stamp the earth down around the posts."

(A) Translated, "he looked all over for a tool called a cowfoot
which would pack the earth around the posts he was placing in the
ground in his farm."
(B) I think a cowfoot would be some tool or was he actually
looking for a cow.
(C) Bill calls it a "crowfoot". We have one--about 6 ft tall one
in. diameter steel bar, very heavy, slightly flatted on the bottom,
used for pounding around fence posts to solidify their stance.

52 laugher themselves
(A) they were laughing to themselves
(B) high G word where laugher comes from is "das lachert mir"
means that makes me laugh.



93

(C) Direct oversetting. making themselves laugh

55 Danny Orlis books
(A) Danny Orlis' books, I guess.
(B) I don't know who he was.
(C) On Menno radio station CFAM Southern Manitoba used to be every
morn (maybe still is) "Back to the Bible Hour" run by Theodor Epp.
Sat. morn they had kids program with (soap) story of Danny Orlis &
gang. I guess there were also books available.

56 oabeida
(A) could be "over each one"? I don't really know.
(B) low G--workers (employees)

56 knecht
(A) knecht is a male servant, usually young male servant.
(B) high G--servant
(C) G. servant
(D) --labourer / (slave)

57 onioning her eyes out
(A) since onions make eyes water, she was crying her eyes out.
(B) crying because of cutting onions

58 a klunk of earth
(A) A klunk of earth, would mean a chunk of dirt.
(B) chunk

59 my stomach is hanging crooked
(A) it was a common saying among Mennonites (women?) that their
aches and pains are due to a stomach hanging crooked!
(B) probably means stomach is empty.
(C) Too empty--hungry individual
(D) "Mein Magen hAngt sclief."--My stomach is upset

60 washcumb
(A) cumb is a basin, a bowl; washcumb would be low German for a
washing basin.
(B) low G. Basin for washing.
(C) E & L.G. washbasin. Low German would be vauschcumb.

60 Evening in Schanzenfeld perfume
(A) Schanzenfeld is a village in Southern Manitoba I think.
(B) [Schanzenfeld] substitute for Paris.

60 proost
(A) proost:^Germans say when they raise their glass, like
"cheers", "here's to your health".
(B) low G--very simple or crude.

60 My nose sucks in a sinus-full of Evening in Schanzenfeld
perfume and I proost so hard that one gob of mucus membrane
sizzles on the muffler.

(C) L.G. This type of description was what turned many Russlaender
& their kids against the book--it was not the kind of thing they



94

would say--too crude. Proost is sneeze. We would say "Proosti".
(D) "prusten"--snort

60 panz
(A) Danz, probably pants but I don't know;^panzer is a war
machine like a tank.
(B) low G--I think is a name for a man's stomach which protrudes
but I really don't know.

61 ovenside of the chicken barn
(A) ovenside may mean on the side of the yard where the outdoor
oven was? I don't know.
(B) ? unless it's the warm or sunny side.
(C) I suppose the outdoor oven was on one side of the barn.

61 snudder
(A) snudder is snot, combined snudda (low German) with English
(er).
(B) snot

61 consequentlies
(A) means consequently I guess, but it could mean more, like those
things which comes as the consequence of something--interesting.

63 she tells me not to be so shittery
(A) I think here shittery may mean jittery, not a derivative of
shit but I would have to have the context to know better.
(B) perhaps scared.
(C) direct oversetting.^In Low German we loved to use
"sheeterich", describing someone with loose bowels, easily scared.

63 footfeed
(A) footfeed, I don't know.
(C) excelerator.

64 Wynola
(A) I think Wynola was a cola drink carbonated like Coca Cola?
(B) must be a name of a person?
(C) How I hate the word. They'd have a hard time with a name like
Winona (Mennos knew only MaryHelenAnnaMargaret) & often it would
become Wynola, a cola drink.

64 klingers (the little bell klingers)
(A) someone ringing a bell
(B) is an adapted word to describe the little strikers in bells.

66 nip (a type of food)
(A) was nip a chip like a french fry? I've forgotten
(B) We called hot dogs "nips" when we were young but it was an
English word I thought.

66 Huttatolas
(A) does this mean a kind of sect like the Hutterites?
(C) Hutterites.



95

66^"[she]... rutches herself over to the middle of the seat."
(A) rutches means to slide both in high and low German.
(B) low or high G slides over.
(C) L.G. pushing, keeping contact with the seat; slides.
(D) (herliber)--"rutschen"-- slide (over)

67 •those penzels
(A) those guys or daft guys, or dumb guys or those characters
(B) a name used for men or boys usually who forgot something or
did something foolish or stupid.

67 she shteepas herself
(A) she shteepas, means to support herself, shteepa, low German.
(B) low G. braces.
(C) L.G. braces--shteepat

68 shnuitsboat
(A) I don't really know.
(B) I have no idea.
(C) L.G. Direct translation: nosebeard. "Shnuits" is comic term
of nose. We said "schneerboat". What "schneer" means I don't
know.

68 what the hund
(A) there is a cuss phrase which is "want de Hund" meaning "what
the dog"; here's combined with English
(B) German for dog--an exclamation for exasperation or "what the
heck"

71 fuschels
(A) I don't know
(B) low or high German for whispering.
(C) L.G. whispers.

72 your Foda
(A) your father; Foda is low German for father
(B) food low G.

72 spitz
(A) spitz is point
(B) high G meaning either sharp or a clever thief "spitzboob"

72 the lamplight funkles in her brown eye
(A) funkle means twinkling;^again a German (low or high)
combination with Eng.
(B) low G--twinkles

73 schmaus
(A) I don't know--it sounds like something I should know.
(B) high G----a snack--I think.

74^schluffs off
(A) ab schluffen (high) means to do a poor job of; scimp; shoddy
workmanship, cut corners; hence schluffs off 
(B) low G. something done sloppily.



96

75 clawed out of there
(A) an animal like a cat clawing in to get traction for more speed
to get away.
(B) using hands to get something out of a hole or tight spot.

75 mensch
(A) mensch is a human in German (high or low); now in German I
think mensch means a very positive opinion of a human being; like
a real person
(B) low or high G. person Menschen--people.

75 kompliziet
(A) this kompliziert means complicated
(B) low G spelling Kompliziert meaning complicated

75 fruemensch
(A) frue means female, woman or wife but fruemensch probably means
a female human.
(B) low G for female

75 hackelwire
(A) hacke (high) or hauk (low) means hook in German; thus hooked
wire or barbed wire; German/English combination hack el wire 
(B) not sure but it could be barbed wire.

75 mist-acre
(A) I don't know; maybe a funny way to say mistake?
(B) high G for Manure. perhaps were they took the manure from the
barn for fertilizing.
(C) G. & E. manure acre
(D) --? Mistacrer manure field

77 pluida zack [repeat]
(A) We had this one: a gossip sack
(B) low G for gossip.
(C) L.G. gossip sack
(D) --"Pludepack" wide bag

78 angst
(A) angst means fear.
(B) low G. or high G. scared or frightened.

78 gruelich
(A) grue lich is terribly scared, or very frightened
(B) low G--terrible

78 shtollt
(A) comes from shtellen or stellen (high) to steal shtollt is low
German for stealing
(B) low G. proud.
(C) L.G. proud
(D) --? "stolz" proud

78^frie
(A) frie is free or marry in low German



97

(B) low G--free

79 Omchi
(A) (beautiful) Omchi is an older, pleasant, plump, man
generically speaking maybe like me now at my age 99797
(B) low G--older man.

80 what would have freid Nobah Naze the most
(A) frei in low German is to make happy; frei (low German) d
(English ending)
(B) "given joy" low G.
(C) L.G. to make happy--what would have "happyfied" Nobah Naze....
(D) en/ "freuen"" --pleased

81 she wobbled her head
(A) wobbled means shook I guess
(B) shook her head probably but I don't know if it has a german
origin.

82 my necktie was schneering my throat
(A) schneer means to rub because something is too tight: aun
schneere (LOW) tighten the belt or corset to make a small waist
(B) high and low G. chocking my throat.

83 soldot, soldoten
(A) soldot is soldier in low German; soldoten is plural in low G.
(B) low G--soldier, soldiers.

83^"Nun Danket Aller Gott"
(A) Should be "Nun Danket Alle Gott" Now thank everyone God, a
song I think with this title.
(B) high G--name of a hymn
(C) G. "Nun Danket Alle Gott" Hymn often sung in church "Now
thank we all our God."
(D) ? alle --Now all thank the Lord

83 bedoozled
(A) My mom used to say this a lot meaning just a little dizzy say
after a nap or getting up quickly in the morning; could also be
befuddled by something else like a persuasive salesman, courteor,
or alcoholic beveridge; mixed up as in loss of direction.
(B) low G. confused.

84 The Dank for the food
(A) Dank is thankyou as in danken (High G)
(B) low G--Thank

85 schwaecks [repeat?--no comment from dad]
(B) I don't know
(C) L.G. sway/swerve

90 schuzzel
(A) schuzzel is probably saucer or plate; schUzzel (high German)
(B) low G--for bussel in a woman's gown?



98

98 I hear the shtrulling sound
(A) shtrulling--I don't know
(B) low G--not sure--when liquid (as in milking cows) hits the
container.

98 zoop zack [repeat]
(A) Had this already
(B) Low G. "soup sack"
(C) L.G. a drunk, zoop is impolite term for drink, & "zack", sack.

99^"I'm all full of mist!"
(A) mist is fog; I guess I'm foggy headed? I've just come back
from page 21 #148 reminded me that mist also means manure; I'm all
full of manure or shit. It could be on the clothes from working
with manure--yeh!
(B) High G. for manure. Perhaps if he had worked in cleaning the
barn that it would mean he was soaked with it.

102 That kammers you nothing [repeat]
(A) Had this already
(B) it's a cross between low and high G. low chemet or high
kimmert--meaning doesn't concern you
(C) That is none of your business. Low German word is changed,
Englisized as I call it. Made to sound English.
(D) kiimmern --bother

102 I am a bit bedutzed about that
(A) bedutzed, also means befuddled, but more on the stupid side,
screwed up.
(B) low G--confused and surprised

103 Honey wagon
(A) door-to-door salesman with a honey wagon? I don't know.
(B) I don't know
(C) E.^Hog barn liquid manure pumped into tank on wagon &
dispersed on fields.

105 Winnipeg in the cellar
(A) I don't know.
(B) I don't know.
(C) E. Eatons basement bargain centre.

110 don't be so dupsich
(A) dupsich comes from dups which is ass, as in rear end of us,
hence don't be an ass, don't be a shit-head (although a little too
strong)
(B) not sure but it's low G--"dups" means bum as in anatonmy--I
guess "don't be such a bum" could fit

111 frindschoft
(A) low German for relations (uncles, cousins, aunts etc.);
freundshaft in High G
(B) low G. relatives

117 fromm



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(A) fromm means holy, righteous, good, humble, nice, gracious
(B) low and high G. religious
(C) G. Our evening bedtime prayer was: Lieber Heiland mach mich
fromm, Das ich in dem Himmel komm.^Make me (holy) good;
righteous, pious.
(D) --pious

119 schmooz
(A) I don't know
(B) don't know
(C) L.G. smooch
(D) schmusen--to cuddle

119 glutz
(A) I don't know
(B) low G "klutz" is a big piece of wood--but I don't know what
glutz is.

125 schluks
(A) schluk means swallow, as in drinking and swallowing
(B) low G--a swallow as in drinking

126 flitz
(A) flitz might mean to flit about?
(B) low G--very fast as in a split-second

127 shmuyng
(A) I don't know
(B) I would guess it was low G but I don't know how to use it.

129 But I lawve her
(A) lawve is love
(B) I'm guessing the word is love--but I don't know why--
(C) E. Flat German "love".
(D) love?

136 What the shinda
(A) This is a cuss phrase, but I don't know what shinda is; I
think shinda is a non-reputable person, bad bad, a small crook.
(B) low G. for a horse--"what the devil?"
(C) L.G. Expression such as "What the heck" only "Schinda" was not
nice to say.

136 becksishetta
(A) (Low German) becksi is pants sheeta is someone who shits;
hence literally a small baby who still shits in his/her pants, but
also used to describe someone who is young but immature, or who is
not thought to be very grown-up, or ridiculed for being too proud
before his age.^I have only heard this used for males, not
females.
(B) low G--someone soils their pants--a derogative name calling.

136 ganz geviss
(A) high German meaning completely (clanz) certain (creviss)
(B) high German--for sure



100

(C) G. completely for sure
(D) "ganz gewi13"--for sure

137 schwengel
(A) (Low G.) schwengel is something that swings, a hinge maybe,
hook and eye?
(C) L.G. schwengel, bengel are interchangeable....young guy mid
teens immature kind of rascal.
(D) ? Bengel--rascal

137 shaubelkopp
(A) shaubel is bean; kopp is head; thus a bean-head, not too
smart.
(B) low G--bean head
(C) L.G. same as above. Direct translation "bean head".
(D) kopf--head --some sort of "Dummkopf"

137 Hingst yuckers himself like crazy
(A) "yuckers" is a lovely word with no direct translation. It is
applied to cases where someone works too hard; overworked himself,
a common Mennonite trait.
(B) hingst--low G being a male horse--"yuckers" coming from the
word "yucken" (high G) which means itching.

139 schaps
(A) schaps I don't know. Schnaps is whiskey
(C) L.G. same as above. [schwengel and shaubelkopp]

144 shtimm
(A) shtimm is voice, pitch, or agree, or plumb as in carpenter
work where boards are vertical or horizontal exactly or parrellel
(B) high G. for agree or voice "shtimme"
(C) G. Voice. This not Low German (Schtem) but high German
(D) Stimme--voice

148 Then it slowly seepers into my head
(A) seepers literally means seeps into my mind
(B) I don't know the origin but it definitely means dawns on me 

148 a load of junk by the mist-acre
(A) mist-acre, may mean the field or acre where the manure pile
was
(B) high G for Manure--I am not familiar with the term "mist-
acre"--we always talked about mist "haufen" hill.

150 eltesta
(A) Church congregations elected men (now men and women I think)
to be eltesta or elders, like in the Presbyterian Church (I was one
in Athens Georgia) they had leadership responsibilities in the
church.
(B) low G. for senior (in rank) minister in the church.
"eltester" would be high G.
(C) L.G. bishop

151 pumping all the zirks full



101

(A) Zirks are grease inserts where one can pump grease into to
lubricate surfaces of machines; this is done when you get a grease
job on your car.
(B) don't know.
(C) grease nipple

162 I'm Yasch, not Jack
(A) Yasch is Jack in low German
(B) low G name for Jack
(C) L.G. Same as saying, "I'm Karl, not Charles."

172 Buttered out
(A) -we had this-
(B) Worn out--I'm not sure--depending on the pernounciation of the
U--it could be low or high--the shorter sound being low G. coming
from the word butter.

The Blue Mountains of China

7^Urgrossmuttchi
(A) low German: Great grandmother in loving terms "chi"
(B) high G--an endearing word for Great grandmother
(C) L.G. Great grandmother
(D) "UrgroBmutti"--great grandmother

7^it was time to make schluss
(A) schluss (low G) comes from schliessen (high G) to close, or
lock; here it means to end
(B) high and low G--to end the speech or do the closing.
(C) G. an end.
(D) "schluBmachen"--to finish

7^Bashkir hut
(A) I don't know
(C)^?

8^froutzen
(A) froutzen is an ugly face in low . G
(B) low G--making faces
(C) L.G. faces (funny or horrible)
(D) "Fratzen" (plural)--funny faces / grimaces

8^fritz
(A) Fritz is a name but fritz I don't know
(B) nick name for Fred [...]

8^friedlich
(A) friedlich is peaceful in high G since Frieden in peace
(B) low G or high--peaceful
(C) L.G. peaceful
(D) --peaceful



102

8^grout estov
(A) groute stove is big room in low G
(B) low G--Big room or Living Room
(C) L.G. great room--living room

8^betchla
(A) betchla is low G for bachelor, single man
(B) low G for bachelor
(C) L.G. batchelor
(D) ?--"bachelor"

9^Die deutsche Fibel
(A) in high G translated, The german primer book
(B) high G--the German book that teaches children to read German
(C) G. We remember it. German primer.
(D) German primer

10 bone fixer
(A) A chiropractioner, a common "medicine man" (or women) among
these people
(B) refers to a bone setter if you have a sprain or something like
that--
(C) E. chiropractor

10 Waisenamt
(A) Weisen amt Weisen is orphan. amt here means organization or
control or office
(B) --AMT is a position as in a job
(C) G. amt=position.^Committee/organization to take care of
widows or orphans.
(D) Orphan office

11 hauptcheuik
(B) I don't recognize this word at all except for "haupt" which
means main as in part or most prominent
(C) ?

11 verlobta
(A) verlobta means engaged as in a couple planning to marry in low
G, I think the male since ver lobt a
(B) low G--one who is engaged to be married or [verlobt]er--high
G.
(C) L.G. The engaged one (to be married)
(D) Verlobter--someone engaged

11 verlobung
(A) verlobunq is high G which is the actual engagement event
(B) high and low G--the engagement ceremony
(C) G. the engagement
(D) engagement

13 hof
(A) hof is yard in low G
(B) low G for yard of a home
(C) G. yard



103

(D) "Hof"--yard

13 Zentralschul
(A) zentral schul means central school in low G. schul is low G.
Schuhle is high G.
(B) low G--college. schule--high G.
(C) G. Highschool in Russia

14 sommastov
(A) somma stov is summer room in low G
(B) low G for summer room
(C) L.G. Summer room, often a little building not insulated used
only in summer to cook & serve food, thus keeping the main house
cooler.

16 ackstov
(A) ack stove is corner room in low G
(B) low G for corner room
(C) L.G. corner room

19 "...knowing one Lowgerman word: awbeide, awbeide.
(A) awbeida is work in low G
(B) to work
(C) L.G. Work work. Yes that's what our childhood & teen years
at home seemed to be composed of.

19 schlunga
(A) schlunga may mean lanky good looking slim boy I think from
schlank maybe in low G

20 cosheet
(A) cosheet is cow shit. co sheet in low G
(B) cow shit? low G.
(C) L.G. cow shit

20 nuscht
(A) nuscht is nothing in low G
(B) low G for nothing
(C) L.G. nuscht
(D) ? nischt/--nothing --nichts

26 atje
(A) atje may mean corner but ackstov (above) was spelled
differently. this could be plural, many corners in low G
(B) low G for corner
(C) L.G. several... .or some, but what? [... ]

31 schwengel [repeat]
(A) we had this; swinging hinge or hook
(B) long stem w[ith] a knob to grab it like a gear shift

31 So let your schwengel nose around--nobody's watching!
(C) L.G. A schwengel is a handle or leaver.^Used also
interchangeably by some with bengel



104

34 Fri edenstimme
(A) Frieden stimme is Free voice or Peace voice in high G
(B) high G--Peace voice but I don't know how it's used.
(C) G. must be some Menno paper, unfamiliar to us.

68 Die Post
(A) Die Post could be the mail or the name of a newspaper in high
G.
(B) high G--the post. De Post--low G.
(C) G. Paper--weekly published by Derksen Printers in Steinbach.
(D) --common newspaper title

68 schultenbot
(A) schulten bot I think this is the person elected in the village
to serve on the Mayor's Council, like Alderman maybe in low G
(B) low G--meeting of some kind
(C) G. Meeting of elders (who had a village position)

73 On this sad earth I am a pilgrim,
And my journey, o my journey
Is not long.

(A) A good Mennonite doctrine that we lease but temporarily here
on earth; it all is better on the other side
(B) sounds like a hymn in high G.
(C) E. Sounds like a hymn (much like "This world is not my home,
I'm just passin' thru." Yeah tell me about it.

74 Methuselah
(A) I guess this means Metusala
(B) you know better than I who that was--the oldest person in the
bible?
(C) From the Bible--someone Very old.

77 schundt
(A) A despicable act or person I think? I don't know
(B) low G for junk
(C) L.G. junk
(D) schund--rubbish

79 Liesel, Liesel,
Dried'ger's spriesel,
Uppity and thin as a measle,

(A) Liesel is a girl's name, from Liese, Betty I think is Liesa?
Driediger is a last name; spriesel I don't know. Should this be
"thin as a weasle"? I don't know more than what it says.
(B) [Liesel] is a female womens name in high or low G.
Dried'ger's is the possessive of a family name--spriesel lisprien
might mean chaff as in straw--it's just a rhyme w[ith] no special
meaning.
(C) L.G. [spriesel]--whirlwind, dust devil

87 Come now and dig my grave,
For I am weary the wandering;
From earth would take my leave,
For I am weary the groaning.



105

For I am called by the holy peace
Of angels, whose rest can never cease.

(A) nice hurtin' verse. What can I say? It speaks for itself
(B) Is it a poem written by someone who is ready to die
(C) Sounds like a translated hymn

88 twieback
(A) low G for zwiebach, or double buns Mennonites make
(B) low G for zweiback
(C) L.G. Two cheeked bun.
(D) ? Zwiebach--? biscuit

88 etiskauste
(A) etis kauste eti is to eat in low G, kauste is chest as in
money chest, or money bank, treasury.
(B) eti kauste--low G for eating box
(C) L.G. eats box

93 Gently falleth the snow;
Still and white rests the sea;
Woods glisten under the moon;
Joy to thee^Christchild comes soon!

(A) Sounds like a verse for a song just before Christmas
(B) A christian hymn
(C) Translation of one of my favourite German Christmas Carols.
(D) Leise rieselt der Schnee^Still und starr ruht der See
Weihnachtlich glanzet der Wald,^Freue dich's Christkind Kommt
bald --Christmas song

96 Names of towns:
(B) all in high G

96 Schoenbach
(A) schoen/bach probably a town meaning nice brook
(B) beautiful stream
(C) G. Beautiful brook. Don't know if it exists.
(D) nice creek

96 Gartental
(A) Gartental a town or village meaning garden valley but "tal" is
a broad valley or plain.
(B) garden valley
(C) G. Garden valley. Don't know if it exists.
(D) Garden valley

96 Blumenau
(A) Blumen/au means flower, a town or village
(B) flower meadow?
(C) G. Flowermeadow. Don't know if it exists.
(D) Flowers meadow

96 Rosenfeld
(A) Rosen feld means rose field, a town or village
(B) rose field
(C) G. Rosefield. Exists in southern Manitoba



106

(D) Roses field

96 Friedensruh
(A) Friesens ruh means peaceful rest, a town or village
(B) peace rest
(C) G. Peacerest. Don't know if it exists.
(D) Peace quiet

99 Kirchenbuch
(A) high G for church book, Kirchen buch probably the official
(B) high G--church book
(C) G. Church book. Church register.
(D) church register

101 tschmaking
(A) tsch making, tsch is table in either high or low G and English
"making" a carpenter who makes tables.
(B) schmaking--low G--making noise when one eats--

101 Those Russlander certainly knew nothing about tschmaking, as
they called it in the Chaco.

(C) L.G. We said it "tschmaking", but it means smaking & making
noise while eating. Russlaender were more refined & had better
manners.

103 song: "Kommt emn Vogel geflogen"
(A) translated directly: comes a bird flying
(B) high G. Comes a bird flying. I recognize the song--we did
sing it when I was growing up.
(C) German song sung to little children. Grandma Janzen sang it
to Tees & Mart often.
(D) children's song

119 Liebche
(A) Lieb che means someone you love
(B) low G for loved one I think

119 toem schinda noch immol
(A) this is a cuss phrase quite serious or high level in low G
translated: to schinda (something bad) once again (schinda is bad
but what it is I don't know)
(B) [she adds exclamation marks to the phrase] low G. Go to the
Devil! would be a good interpretation in English. [schinda] only
is a derogatory name but not devil.
(C) L.G. Not nice to say. In our family not used. Kind of "To
Hell with you!"
(D) zum...noch mal --damn it!

120 schatz
(A) schatz is treasure, also a person we treasure or love
(B) high G--a special friend of the opposite sex
(C) G. Treasure. Used for little kids and lovers.
(D) term of endearment "darling, love"

121 schlarafenland



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(A) high German schlarafen land; schlarafan is sloppy, absent-
minded, scattered person. Thus a place for lazy, unorganized,
laid-back people.
(B) high G--Never Neverland
(C) G. Never, never land
(D) Schlaraffenland--land of milk and honey--from a children's
book

121 bulchi
(A) bulchi is bread in low G, brat is bread in high G
(B) low G--bread
(C) L.G. or maybe R. bread

127 kolkhoz
(A) I have heard this word by RUsslander and has something to do
with the Ukraine or Russia, maybe means Cancisis a region in
southern Russia?
(B) don't know
(C) a grouping, commune farm in Russia. Russian word

127 droshky
(A) droshkv is a horse drawn wagon, but I can't remember how many
wheels it had, two or four, and how elegent simple or ordnate?
(B) Ukrainian word for a kind of wagon or buggy
(C) R. Two horse buggy used mostly in Russia

128 Schinda noch immol
(A) As above--cuss phrase
(B) !! low G. Angry exclamation
(C) L.G. It seems to me perhaps "shinda" was someone already
damned by his/her sinfulness. After reading the term several
times, somehow I thought I remember it as such---????

136 Bengel [repeat]
(A) A young strapping lad
(B) low G a young boy who has misbehaved
(C) L.G. Bengels are immature guys
(D) Bengel--rascal

142 butzas
(A) in low German butza s is a young boy around 7 years old or so,
mabye Slavic not German? I keep thinking its when boys have very
short hair cuts in summer.
(B) low G--young hefty boys and lively too.

179 what was loose over there
(A) loose comes from high G, was ist los, what is the matter over
there, except the word has been change to the English loose as if
not right but which is not too bad for an adulterated expression
either!
(B) happened. was los in high G
(C) Direct oversetting. Was ist los? What is loose is directly
translated. What is the matter over there?
(D) Was war da los--what was going on over there



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187 That blonde maedele
(A) Maedele is girl, that blonde girl in high G
(B) high G--girl

190 woat derchfaul
(A) woat is becomes, is, will be...derchfaul is diarrhea.
derchful could also mean failure as in an business.
(B) low G. woat what derchfaul used for diarrhea
(C) L.G. [woat] ? diarhea

191 fiera
(A) fie era is the front of something in low G
(B) low G--for leader
(C)^?

197 darp
(A) village in low G
(B) low G--village
(C) L.G. Menno village. To call someone "darpsh" is to say they
are somewhat simple, slow, crude, perhaps even.

204 dummheit
(A) stupidness in high G. dumm is stupid; heit is some property
of.
(B) high G--stupidity

205 A halunk in the ditch
(A) halunk is a clotz, stupid person with connotation big, large
bum in low G
(B) low G--a bum
(C) L.G. stupid guy, dumb jerk.
(D) Halunke--rogue, rascal

211 foada
(A) foada is father is low G
(B) low G--cattle feed
(C) L.G. father

The Blue Jar

2^Sprliche
(A) Spruch is a verse from the Bible that children are to
memorize. SprUche is the plural of that in high G.
(B) high G--Bible verses
(C) German. Poems, also verses from the Bible which had to be
learned by memory for Sunday school
(D) --sayings

3^Feierabend
(A) Feierabend is a holiday. feier to celebrate abend is evening.
an evening to celebrate in high G.
(B) high G--time for rest in the evening
(D) --time after work



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6^Tante Reisen
(A) Tante is Aunt, hence Aunt Reisen in high G.
(B) Tante Auntie or women if Reisen is a family name. Tante means
Mrs.

7^Rinderreich
(A) Kinder is children; reich is country, land, region, all in
high G
(B) high G. Childrens world or kingdom
(C) G. Children kingdom. Could be rich in children, but that
would be two words ^
(D) World for kids

9^Der Bote
(A) Der Bote is the Mennonite Newspaper out of Winnipeg; Susan's
Uncle used to be assoc. editor or something.
(B) high G--is the name of a Newspaper that circulated among the
Mennonites also written by Menno. also religious stuff about
happenings in churches etc--
(C) G. Bill still receives this weekly paper.
(D) Common title for newspapers--"Messenger"

9^Mennonitische Rundschau
(A) Mennonite Rundschau is the other Mennonite newspaper also out
of Wpg. Der Bote means the message. Rundschau means to look
around. Rund = around, Schau = look or show
(B) high G. was also a paper which came every week a little more
interesting to read. Both came to our house. I found both quite
boring.
(C) G. The General Conf. German paper--not published anymore.

12^"There they come, the Relief - Fraiters."
(A) Fraiter could mean free loading eaters but I'm not sure
(B) a cross between low G. origin and English too--Fraite is a
verb used to describe animals eating so if used in context w[ith]
people it would mean more gobbling than mannerly eating.
(C) E & L.G. Fraita; fraitash (many) eaters, but impolite term.

13^strain
(A) Stram is high G for good looking, well-dressed, well-groomed.
(B) very trim and well dressed--high G.
(C) G. shtram--pretty, dressed-up
(D) Stramm--tight, straight

13 Frauenverein
(A) Frauenverein is women's gathering, togetherness, like Jugend
verein we had earlier.
(B) high G--women's club in church
(C) G. Ladies Aid.
(D) women's club

15^"prips" coffee in sealers
(A) prips was cold coffee but even more probably was the roasted
grain substitutes like Postum which we drank during the WWII since
coffee was not available. Sealers are the preserve jars which had



110

a lid you could seal.
(B) [prips] like postam--low G--a type of coffee made not from
coffee beans I believe--coffee in "sealers" were the canning jars
or sealers you could seal.
(C) weak coffee made of roasted [no more]

15 zwieback buns
(A) zwiebach is two backed literally, the double buns we know
Mennonites make in high G
(B) high G. means the double buns made by the Mennos.

21^"Kind, Liebes Kind, hast du vergessen..."
(A) "Child, lovely child, have you forgotten" in high G
(B) high German "Child, loving Child have you forgotten" I don't
know where that is taken from.
(C) G. Child, loving child, have you forgotten....
(D) Child, dear child, have you forgotten

24^"vaspah"
(A) "Vaspah" is the snack break between lunch and supper in low G
(B) low G--for afternoon coffee/tea time
(C) G. faspa, that glorified 4 p.m. coffee break.

28^"Jugendverein" [repeat]
(A) young people's gathering--we had this before
(B) high --youth club in the church they would perform usually
once a month in the eve., songs poems, or plays for the
congregation.

31 I could read the Jerry and Jane primer.
(A) Jerry and Jane were the boy and girl in early school text
books I guess but I though it was Dick and Jane. Primer is first
book.
(B) a book which is used teaching reading.
(C) The-book I learned to read in in grade I

32^"Blitzkrieg"
(A) Blitz krieq was Hitler's sudden air attacks on London for
example. Blitz means lightening; krieg means war in high G
(B) high German--has to do w. World War I perhaps meaning a
lightening war--I remember hearing that word but I am not sure
exactly what it referred to--
(C) G. Uproar. Even that happened in Germany during W.W.II
(D) --war (short, intense)

32 The pupils at Poplar Hill School were divided between
Mennonite childrean and "Englishe". [note: should be
"Englischeu]

(A) children; is it really childrean? Enqlishe is low G for the
English. [I admit to the error!]
(B) low G--the English
(C) G. The Brits. The nonMennonites.
(D) englische (adjective form)

39^"lutsch"



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(A) lutsche is to suck; lutsch could be the soother babies suck
on either low or high G I think.
(B) high G--suck as in candy or a finger
(C) G. pacifier used by babies. lutsch = suck
(D) "lutschen"--suck

42 Kinder
(A) Kinder is children in high G.
(B) high G--Children

46 Katers
(A) Katers are the last name I think.
(B) a family's name?
(C) E & L.G. Perhaps meaning male cats. Yes! In L.G. Kotash.
One is a Kota. Such is Tobi's [my aunt and uncle's cat's] name:
Tobias D'Kota

50 Ich Krieg was. Ich Krieg was
(A) translated means:^I'm getting something;^I'm getting
something: I get something literally in high G.
(B) high G--What a child might say when he/she is excited about
getting something "I'm getting something"
(C) G. I get something. I receive something.
(D) Ich krieg was.--I get something

54 Prediger Franz
(A) Prediger is preacher, preacher Frank in high G.
(B) high G--Pastor Franz
(C) G. Preacher Franz
(D) preacher

55 Fromm
(A) Fromm we had means holy, good, righteous, in high G
(B) high G--religious or pious

56 Kinderfest
(A) translated means children' fest, or celebration, in high G.
(B) childrens' celebration
(C) G. Children festival
(D) children's party

61 Kirchof
(A) Kirch hof is a church yard, sometimes the cemetary I guess in
high G
(B) high G--church yard

63 Krebs
(A) Krebs is cancer in high G
(B) high G or low--Cancer or crabs
(C) G. cancer
(D) cancer

64 Begrabnismahl
(A) Begrabnismahl is a funeral in high G; it comes from prab is
to dig, or grave, begraben is to bury in a grave, the funeral



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service included an afternoon meal maybe fasba or a little more
like a small dinner hence Begrabnis mahl (meal). All in high G
(B) high G--funeral meal
(C) G. Funeral meal.
(D) meal after a funeral

65 Rakavashakie candy at Christmas
(A) only at Christmas were some of these wonderful imported candy
available and Rakavashakie was one of these, red pillows containing
a peanut butter like hard candy inside.
(B) they were Christmas candy imported from Europe--made w.
peanuts--shape of humbug but red w. black stripes--we always had
them at Christmas--
(C) R. Yes! Red, crumbly pillow about 1 1/4 in. long, tasted kind
of like Crispy Crunch.

66 My great uncle, Ohm Gheet
(A) Ohm means an older gentleman. Gheet probably means Yeet or
Yeat we called Gerhard before.
(B) low G.--Ohm used as Mr. Gheet is low G--for Gerhard--
(C) L.G. the senior, the old man Gheet, could be as I would spell
it Yeat, the short name of Gerhard.

72 Forstei
(A) Forstei means the forest where CO's were sent to work in
Russia during WWI, hence Mennonite boys cut trees for a government
job. Susan's Dad spent some time in the Forstei I think, high or
low G
(B) was an alternate service in Russia for conscientious
Objectors--my father was not conscripted because he was to small
and low in weight but my Uncle served there.
(C) Both G & L.G. Russian organized forestry work for the Menno
C.O. (Conscientious objectors)

75 Norweger
(A) Norweger, someone from Norway in high G
(B) high G for Norwegian--from Norway

75 Lehrer Zeiting
(A) high G. Lehrer Zeitung translated is Teacher Newspaper (if
its Zeitung) zeiting maybe. Zeit inci where ing is English!
(B) high G--Teacher's newspaper

87 Rollkuchen
(A) Deep fried dough previously rolled hence Roll (rolled) kuchen
(cookies) in high G; these were a Mennonite speciality.
(B) high G for deep fried pastry
(C) G. Yum! Deep fried kind of thin biscuit dough (thin as in
batter).
(D) .../cake

88 Verschelpt, Mother said
(A) literally translated means dragged--high G--ver schlept I
think; lost in exile, never heard from again, this is a common
ending for many in my father's generation--men only.



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(B) high G--lost or during war and revolution taken away
involuntarily.
(C) G. Fer-dragged. Taken away against ones will.

89 bubbat
(A) bubbat is the dressing inside a chicken or turkey, a raisin
dough in birds in low G--very tasty.
(B) high or low G--a kind of bread used in poultry dressing w.
raisins--could be baked as a meat dish w. sausage.
(C) L.G. could have Russian roots.^Soft biscuity slightly
sweetened dough laden with dried fruits, esp. prunes & raisins &
baked in & beside roast chicken.

89 pluma moos
(A) plumma (plum or plums) moos a fruit soup, a thick sweet soup
in high G
(B) low G--a sweet soup made from dried fruits often made for
Sunday brunch and served w. cold meats because they could be
prepared ahead.
(C) L.G. Fruit soup (pluma = plums) served cold.^I make with
dried fruit mix, add 1/2 unsqueezed lemon, 1/2 squeezed orange, half
just thrown in and brown and white sugar to sweeten and some
cornstarch to slightly thicken. Also cinnamon stick & whole star
aniseed to flavour.

89 Schinkenfleisch
(A) High G. Schinken (is ham, hip, one side of rear end) fleisch 
is meat as in a slide of pork ham; sometimes also applied to
humans who have substantial hips.
(B) high German for Ham smoked
(C) G. ham
(D) ham meat

89 Porselky
(A) low G for a kind of dough ball cooked in deep fry fat
contained raisins, apple or other fruit baked to celebrate New
Year's day.
(B) Ukranian fritter deep fried w. raisins eaten only at New Years
Day
(C) R. New Years fritters. Made with yeast dough & raisins.
Very slightly like Robins Donut Shops raisin fritters.

89 Niejohschskuke
(A) Nie johschs kuke means New Years Cookies in low G
(B) low German for the above--New Year's cookies
(C) L.G. Same thing as above.

89 Paska
(A) in low G, paska is Easter bread, the sweet dense loaf Mom used
to make with icing sugar, decorations, chocolate bits, M & M's etc
etc.
(B) low and high G. Ukranian Easter bread
(C) R. Mine is made with 7 eggs & potato water & stuff & is so
tender and yummy (4 loaves)



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90 the huge cast-iron kettle we called the Miagrope.
(A) When hogs were slaughtered the big cast-iron kettle on the
yard was used to boil off the fat and make other large amounts of
product like grubbeln or Greben (see below) which was a fatty pork
meat which would look like ground beef. [....] Mia (from mehr which
means a lot, big) Grope (a big pan, shallow pot, big tub).
(B) it's already described--used over an open fire outside in
summer to heat water for washing clothes or cooking whatever needed
to be cooked in big quantities.
(C) L.G. Cast iron kettle standing on brick enclosure on the
floor. The fire box was built in underneath; holding about 30
gallons it was huge. We had one in our church kitchen. There the
borscht was made for big church gatherings. Big lid went over top.

91 wurst
(A) sausage in high G
(B) high G. sausage

92 Greben
(A) Mennonites liked this and even spread this on bread--but lard,
fat, cholesterol city! Wow.
(B) high G--for chitlins? I have forgotten the English word they
make down South Beth--out of fat of a pig--they are salty and pure
fat--like bacon but no meat.
(C) L.G. Pork crackles.

92 Zilkase
(A) Zil kase high G I think but I don't know Zil ???? kase is
cheese.
(B) high G--I think a pate made from tongue of a cow or calf.
(C) G. Head cheese
(D) / Käse--cheese

92 Grebenschmalz
(A) As explained earlier Greben is the fat plus small pork pieces;
schmalz is fat, lard, grease all this in high G.
(B) high G--lard "Schmalz" Greben would be what gets too hard
little particles when cooking the fat of a pig in a coldron or
"Miagrope" and the rest would be used as lard.
(C) G. Porkfat with a smattering of pork crackles here & there.
This was a spread for many--never us. Bill says it was a sandwich
filling for school lunches--says it tasted okay with honey. Yuk is
my reaction.
(D) fat

94 Summatime
(A) means summertime but summa is low G. This word combines a low
G word with English.
(B) part low G and part English. Summa is sommer
(C) I don't know--summertime?
(D) summertime

96 Leiter
(A) Leiter is a leader in high G or a ladder as well
(B) high German for leader as in choir leader or director



115

97 Reiseshuld
(A) the debt Rlisslander had for the boat-fare across the Atlantic;
the trip debt is direct translation for Reiseschuld. I remember my
father still having to pay Reiseshuld when I was a boy. In high G.
(B) high or low G.--travel debt that the Menno. incurred when they
came from Europe
(D) ? Reiseschuld ? travel guilt

97^...Beute ist mit uns Bruder Julius Schier von Black Creek,
die People's Bible Institute...."

(A) This is a typical introduction to a visiting speaker for the
church congregation in high G. Brother Julius Schier
(B) The 1st part is high G--an introduction--Today we have with us
Brother Julius Schier from-- "die" the
(D) With us today is brother...

106 Kinder! Kommt sofort her!
(A) translated: children, come immediately here in high G.
(B) high G. Command children Come here immediately!

107 Perishky
(A) perishkv is the wonderful pastry which is a long snakelike
hollow with fruit pie dough [....] in high G.
(B) I believe a Ukranian name of a pastry dish usually fruit
wrapped in pie dough either in squares or long tube like--always
made for Sunday for Vesper time
(C) R. Pie dough (I use) rolled out cut in lengths. In middle
chopped fresh apples, or peaches, or rhubarb (real good) with sugar
& flour to thicken. Dough pinched shut on top gives long as cookie
sheet round cylinder. When baked cut into shorter pieces.

128 Schnetke
(A) schnetke is also a food.^Is it dough fried?^I don't
remember. low G
(B) low G--biscuit
(C) L.G. Rich biscuits, made smaller, folded over.

130 Kluters
(A) I don't know.
(B) low G--balls of mud. "Klieter" noodles
(C) ? Could be lumps as in gravy?

132 Klose
(A) I don't know; maybe also a kind of dough, cooked or fried?
(B) high G--noodles
(D) ?^KloB / Klöse -- dumpling

137 Was ist los
(A) high G what is the matter? is a direct translation
(B) high G. What is the matter "los" means loose in english
(C) G. What's wrong?
(D) What's up?

152 Kirchliche
(A) translated in high G to church like, church character.



116

(B) high G--church like
(C) G. General conference as opposed to Mennonite Brethern.
(D) (adjective) church

153 Tauffest
(A) Tauf means to duck under, submerge. fest is celebration in
high G hence this was baptism in the Bruder Gemeinde (Brother
Congregation) by submerging candidates.
(B) high G--baptism
(C) G. Baptism service
(D) baptism

154 Gemeindestunde
(A) high German. Gemeinde is congregation. Stunde is hour but
was meant to be more a study session for members rather than a
business meeting I think.
(B) high G--meeting of the church members?
(C) G. Meetings for decision making or problems or concerns of
congregation or just a meeting to study together.
(D) parish group

154 Scheune
(A) Scheune is a grainary, a building for storage of grain or
implements.
(B) high G--granary
(C) Machine shed--was of larger size.
(D) barn

155 ausgeschlossen
(A) schlossen is locked, guarded, protected, sealed. geschlossen
means locked up; aus geschlossen means to lock out in high G maybe
excommunicated, locked out.
(B) high G--locked out as in church
(C) G. locked out
(D) locked out (fig.) impossible

159 Taufling (Tauflinge)
(A) Taufling is the young person just baptized by emersion usually
but also applied to baptism by sprinkling in high G. Tauflinge is
plural. It was considered that everyone was young in the journey
towards salvation just after the baptism.
(B) high G--persons being baptised
(C) G. [nufling, Tauflinge] the one to be baptised & several of
the same.
(D) the one to be baptized (plural)

160 Gott is gegenwartig
Lasset uns anbeten...

(A) Translated means in high G God is here (gegend means
surrounding region) w&rtig is genuine, worth something. God is
actually surrounding us.^Lasset (lets) uns (us) give prayer
(anbeten). beten is pray; anbeten is more, do homage like praying
to a God on your knees but can also be used for Emperors, Lords,
Kings, Queens...
(B) high G is a well known German hymn. God is here....



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(C) G. God is present--beginning words to well known hymn. Let us
pray to him
(D) gegenwartig God is present Let's pray to...^church hymn

163 Ach, du lieber Augustine, Augustine, Augustine,
Ach, du lieber Augustine,
Alles ist hin!
Hut ist weg....

(A) This we used to sing when we played games among us young
people (dancing was not allowed). I will translate in high G: Oh
you dear Augustine, Everything is done (finished) Hat is gone. (I
think this signified that everyone had to sit down or something--I
forgot--I remember only holding many strange wonderful girls hands.
(B) a folk song in high G.
(C) G. Ditty we all know
(D) Everything is gone/over Hat is gone... (stupid/silly) --song

164 Alles weg...alles weg...Stock is weg.
(A) Everything gone. Everything gone, Stick is gone.
(D) Everything is gone.. .stick's gone

166 Stiefel
(A) Stiefel is boots, as in big black rubber over boots used on
the farm to do farm work in high G
(B) high G--boots
(C) G. Rubber boots which Bill went to buy this week.
(D) Boot

171 The Jugend
(A) the young people in high G
(B) high G--the Youth

175 Weihnachtsmann
(A) Weinachts is Christmas; mann is man or Christmas man or Santa
Claus in high G.
(B) high G--Santa Claus or the Christmas man
(C) Santa Claus
(D) Santa Claus

180 verlobt
(A) means engaged in high G
(B) high G--engaged to be married

180 verlobung
(A) verlobung is the engagement event in high G
(B) the engagement ceremony

181 Wie Perlen an der Schnur
(A) translated: as pearls on the chain in high G
(B) high G--like Pearls on a string
(C) G. As pearls on a rope/string/belt.
(D) like pearls on a string

181 Vorsanger
(A) vor s&nger means before singers in high G. These men were



118

selected to lead the congregation in singing. They had a strong
voice and could keep a tune and find a good pitch.
(B) high G. they would be a group of men who had a good musical
sense and would sit usually elevated up front facing the
congregation and be leaders for singing and learning new songs--
(C) G. They (always men 3 or 4) sat in the front row & decided
which hymns the congregation would sing, loudly speaking the page
number & then beginning the hymn (not too high, not too low in
pitch).
(D) principal singer

181 Schnoor
(A) Schnoor I don't know.
(B) high G or low--like on a string as in beads.
(C) L.G. rope/string/belt

182 Jesus Christus herrscht also Ronig [my error: should be
"als"]
(A) high G, translated Jesus Christ rules as king; als should be;
if also it means as an explanation.
(B) "als" --high G--hymn
(C) G. Hymn--[KOnig] Jesus Christ reigns as King.
(D) "Ktinig" reigns King?

186 Heiratsfieber
(A) Heirat is wedding; fiber is fever in high G. Means hot to
tro[t], in a fever to get married.
(B) high G.--marrying fever
(C) G. Getting married fever.
(D) -fever / urgency to get married

193 Wilkommen
(A) high G for welcome or literally will comen (will you come in?)
(B) high G--welcome

196 boutonnieres
(A) I never saw this before--I guess it is buteniers as in a
flower for men? I don't know.
(B) --this has stumped me! Sorry. unless of course it refers to
flowers worn in a buttonhole.

198 Herz und Herz vereint zusammen
Sucht in Gottes Herzen Ruh

(A) Heart and heart bonded together. Search in God's heart rest
or calm, solitude, translated form high G.
(B) high G--hymn appropriate for a wedding--search for peace in
God's heart
(C) G. Heart & heart joined together search in God for hear peace.
Hymn.
(D) Heart and heart together^seek peace in God's rest

201 Nachochzeit
(A) I don't know yet. It might come to me.
(B) high G--post wedding--usually held at the parents of the bride
I think the day after to view gifts and perhaps to support the



119

parents in the loss of the child in a way.
(C) G. Day or sometimes a week later wedding celebration (usually
evening) or sometimes 2,3 days in a row. (Bill says like yours
next morning)
(D) Nachrochzeit--after wedding

201 Nochast
(A) No Chast is the celebration after a wedding in low G literally
after wedding.
(B) low G for Nachochzeit
(C) L.G. Same as above.

209 Schleusselbund
(A) Schleussel (I don't know maybe a game where you are turned
around blindfolded!) bund is a bond or union. Anyway this meant
the games played after a wedding. Here the young people could meet
and touch hands in various games.
(B) high G--translated as "key bond"--games played usually to
music and in a large circle at the reception--
(C) Circle games enjoyed at evening after wedding--time for youth
to walk with partner of opposite sex. Instead of dance.
(D) SchlUsselbund--keys on a chain? Bunch of keys

210 Jugens, raus!
(A) Jugend is high G for youth; maybe Jugens meant the same.
raus means get out, go.
(B) A command in High G--Boys, Out! Perhaps they misbehaved or
were too noisey.

The Missing Child

110 Mene, Mene, Tekel, Upharsin
(A) I don't know.
(B) My, my, (name)?
(C) R? ?
(D) "Menetekel" -- warning

Please make some Final comments on the exercise. Was it difficult?
Did you feel that certain words needed more context? Is there a
difference in the types of words that the different books use?
(A) 1. I loved the exercise; for me personally I learned to love
the low G words because they were so efficient in expressing
exactly what I "know" they meant. I also learned a lot about the
English language in my attempt to translate as correctly as
possible. The former is more significant because I grew up with a
low opinion of the low G language. This exercise changed my mind
and I see what I missed. Please help me to read these books. It
was difficult. Maybe I tried too hard to give all I knew but I was
frustrated with my lack of knowledge of the full vocabulary of this
language. Words in context I think I could understood better--but
the combination of vowels and consonants used by the authors to
sound a word took some work. It helped if I said it again and
again breaking the word at different places. Sometimes it clicked.



120

Sometimes it didn't. But we never spoke low G. I never learned
it. Different spellings of low G words do come out in different
books. [....]
(B) Was it difficult? for me not exactly but it took some time to
remember. Low German is not easily read would have to say the word
or words out loud. Yes at least for me some more context would
have been helpful but perhaps a bit much for you to supply. Hope
this is useful to you. I guess it's not too neat. Book #1 is
mostly to entertain I guess and in low German but the exercise
evoked a lot memories--the language is pretty earthy--Book#2--has
of course a different purpose--not having read the book it's hard
to see--it has more high German-- Book#3--Blue Jar uses words used
in connection w. church or religion perhaps more high German--I
feel it's written by a woman--just from the words--
(C) Interesting to note that Russian, German, & Low German words
are used. Then especially in Yasch (Salvation of...) Low German
words are just bastardized, so to speak, forced to sound more
English. They then aren't really Low German anymore, but a kind of
pidgeon Low German.^I've circled some of them in red.^The
"Kanadia", those Mennos arriving before 1900 were not as educated
as the later Russlaender & their Low German was different. They
ended many words with n. We said "ate" (sound the e) for eating,
they said "aten". For blue the color, we said blau, they said
blaev. Our Low German was pretty pure, the Kanadia, (so called
because they were several generation Canadian to our parents still
being born in Russia) mixed in a lot of Low German and English or
vice versa. Then Kanadia didn't roll their r's as Russlaender did
in speaking German or Low German, but pronounced them as English.
They changed such a word as bed and spoke it as bad. Tho we also
"flattened" the English language, never as drastically as the
Kanadia, & we thought they sounded absolutely ridiculous. Their
way of speaking was always a joke to us.

When one knows two languages it becomes fun to speak in one
language as one would in the other. Those who know both catch the
strang[e?] sound which makes sense but sounds hilarious.
"Salvations of..." has a lot of that. English, German & Low German
have all been murdered with hilarious results. Well, it's been
fun. Brings back a host of memories & people one loved;
situations, experiences happy & sad one is reminded of. I notice
I start writing & sounding like the stuff I'm reading & I'm not
concerned whether I'm writing good English or making complete
sense.

The Kanadia was generally more crude & so "Salvation of...."
was almost boycotted by Russlaender in the beginning. I think now
the feeling has changed because so much is being written by Mennos,
& there is more a feeling of pride than revulsion at present. Even
so, we (Bill & I) are still kind of surprised by the impudence of
the author. Certainly in our growing up, much in that book would
not have been okay to say. Boy, am I sounding simple & dumb.
Better stop before it gets worse.

THANKS A MILLIONIIIIIIIIII1
(A) OK It took 16-20 hours.



121

Comments on the Appendix

An analysis of the material contained in this appendix could

easily fill another thesis if not two. In these notes, however, I

will attempt to provide some context surrounding the birth of the

appendix, and to note briefly some of the interesting trends in it.

My thesis discusses the importance of the reader's context.

My context as a student attempting to budget time and energy has

shaped this study. Thus, the sprawling shape of the appendix is

due, in part, to my lack of forethought before I sent out the

questionnaires. I wanted to know what the German and Low German

words meant to speakers of the languages, but I realized that the

opinions of one respondent would not be enough; the result was

multiple questionnaires. When I sent the questionnaires to my

family I was not yet sure how I would use the results. I did not

foresee the massive task of incorporating them into this document.

Thus, the repeated items in the questionnaires are not necessarily

deliberate; the repetition has, however, yielded interesting

results. Because the questionnaires were not conceived of as an

"objective" linguistic experiment, no one with a total lack of

German knowledge was recruited. I have used the comments by the

reviewer Debra Martens, who claims to be ignorant of German, to

illustrate the perspective of someone without knowledge of German

(see page 16). At one point I considered polling a wide variety of

readers for their responses, but abandoned the idea as an

unrealistic one given the time factor involved.

Many responses in the appendix surprised and intrigued me. In

some cases I was interested to note a surprisingly similarity in



122

responses when the readers had very little context to guide them.

The wide range of responses to other items was equally interesting.

For example, my father says that "Dola, or Dol means angry" while

my mother responds, "Dola--low G--dollar" (Appendix 75). The

difference between "praise" and "late" as responses to "Lowt" is

also a good example (Appendix 76).

Context is important to understanding--for speakers of the

languages and for non-speakers. My Aunt and Uncle respond to the

word "proost" in context as "sneeze" and my friend says "snort";

when the word is presented out of context, my father interprets

"proost" as a toast like "to your health" and my mother says that

it means "very simple or crude" (Appendix 93). Context may explain

why my mother recognizes "schwengel" the second time it appears in

the questionnaire but not the first time (Appendix 100 and 103).

Orthography is also important to the respondents. For

example, Dad responds to "Feierabend" with an etymology (Appendix

108), but "fire evening" (Appendix 91) confuses him. The

difference in spelling between "foada" and "Foda" provokes

different responses from my mother. In fact, due to the lack of

context, Mom fails to identify "futtachi", "foda", or "foada" as

"father" (Appendix 86, 95, 108) .42 Also, Dad changes his

interpretation of the word "fuchtich" depending on the context and

orthography, while my mother responds with the same word "sly"

(Appendix 76 and 75). Armin Wiebe himself varies the orthography

of this name between "Fuchtig Froese" (108) and "Fuctich Froese"

42^I asked Mom what she called her Father and she said
"Papuh". Likewise, my Father says he calls his father "Dad". I
call my grandparents "Opa" and "Oma" though.



123

(123), although presumably the narrator might be referring to

different people.

The spelling aberrations (which I have tried to preserve) are

sometimes significant. My father spent 20 hours over a weekend

working on the questionnaire; his spelling starts to deteriorate,

perhaps because of the German influence. See for example, "smerku

(Appendix 89), and "sippered" (Appendix 90). Similarly, my Aunt

spells "shrink" "schrink" (Appendix 79) and my mother spells

"pissed" "pisst" (Appendix 81). Immersion in the (Low) German

language affects English usage. As my Aunt comments at the close

of the exercise, "I notice I start writing & sounding like the

stuff I'm reading & I'm not concerned whether I'm writing good

English or making complete sense" (Appendix 120).



124

Index of Non-English Words and Phrases

A.M. Kuhl and P.M. Kuhl^.^. 74 cosheet ^ 103
Ach, du lieber Augustine 117 cowfoot ^ 92
ackstov ^ 103 Dank ^ 97
allein  ^48, 53 Danny Orlis books ^ 93
Altwiese ^
angst  ^78,
arbeit ^

77
96
33

darp  ^86,
darps ^
Der Bote ^

108
53

109
atje ^ 103 Die deutsche Fibel^. 102
ausgeschlossen^44,
awbeide  ^33,
badels ^

116
103
88

Die Post ^
Dietschlaund ^
Dievel,^Deivel,^Dunna,

104
77

Barley King Barkman .^.^.^. 74 and Schinda!^.^. 79
Bashkir hut ^ 101 Doft Siemens ^ 75
beckhouse ^ 86 dola  ^75, 122
Becksi  ^80,
becksishetta ^

99
99

Dola Dyck ^
dow-nix ^

75
83

bedoozled ^ 97 drankahma ^ 83
bedutzed ^ 98 droshky  ^30, 107
Beet^.^.^.^.^....... 80 dukkat ^ 86
Begrabnismahl ^ 111 dummheit^.^.^.^.^30,^88, 108
Beluira Bergen ^ 71 Dunner and blitzen^.^.^.^. 82
Bengel^.^.^91,^100,^103,
betchla ^

107
102

dupsich ^
eltesta ^

98
100

blinkers ^ 89 Englische^.^39,^41-43,^45, 110
Blitzkrieg ^ 110 etiskauste ^ 105
Blumenau ^ 105 Evangeliums book ^ 81
bone fixer^.^.^•^•^•^• 102 faspa  ^86,^87, 110
Booker stove ^ 90 feemaesich ^ 85
boutonnieres ^ 118 Feierabend^.^91,^108, 122
Brumm ^ 87 fiera ^ 108
brummtupp ^ 87,
bubbat ^
buddel baefa ^

89
113
78

fire evening^.^•^•^•^91,
Flat Germans^.^.^.^50,^51,
flitz ^

122
79
99

bulchi ^ 107 flyclapper ^ 90
Bulla Buhr ^
burro ^

72
92

foada  ^108,
Foda  ^86,^95,

122
122

Buttered out^.^•^•^85,
butzas ^

101
107

footfeed ^
footlicking ^

94
90

campo ^ 30 Forscha Friesen ^ 75
Chinga^freow^met^sukka Forstei ^ 112

bestreit^.^.^20, 84 Fortz  ^70,^78, 88
Choyck ^ 78 Fortz Funk ^ 70
Christlich  ^16,
clapper  ^16,
claupaht  ^16,
clawed out ^

88
86
86
96

Fortz Machine ^
fortzes ^
four-buckles ^
Fraiters ^

78
85
90

109
cluck ^ 90 france hose ^ 92
Come^now^and^dig^my Frauenverein ^ 109

grave ^
consequentlies ^

104
94

Frei^.^.^.^48,^80,^84,^85,
freid ^

97
97

Corbies  ^52,^53, 91 frie ^ 96



125

Friedensruh ^ 106 Honey wagon ^ 98
Friedenstimme ^ 104 hova grits ^ 83
friedlich ^ 101 Hova Jake ^ 50,^70, 72
Friewilliges ^ 88 Hullaund ^ 77
frindschoft ^ 98 Huttatolas ^ 94
fritz ^ 101 Huy Yuy Yuy ^ 91
fromm  ^98,^99,
froutzen ^

111
101

I am you so good ^
Ich Krieg was ^

84
111

fruemensch ^ 96 Irene Olfert ^ 74
Fuchtich Froese ^ 76 Jesus^Christus^herrscht
Fuchtig Froese^.^75, 122 also Konig^•^• 118
Fudderingham   44,
fuhschluck ^
funkles ^

76
84
95

Jugend^•^•^84,^109,^117,
Jugendverein^48,^84, 88,
Jugens, raus ^

119
110
119

fuschels ^ 95 Juide frei   48, 84
Futtachi^.^51,^86,
ganz geviss ^

122
99

kammers ^ 83,
Katers ^

98
111

Gartental ^ 105 katzen-jammer ^ 91
Gemeindestunde ^ 116 Kind,^Liebes^Kind,^hast
Gemeinschaft ^ 11 du vergessen 41, 110
Gently falleth the snow . 105 Kinder^•^•^39,^109,^111, 115
Gevitta Ginter's widow^. 74 Kinderfest ^ 111
Gheet ^
glumms ^

112
81

Kinderreich  ^40,
Kirchenbuch ^

109
106

glutz ^
glutzed ^

99
92

Kirchliche  ^43,
Kirchof ^

115
111

Gnurpel Giesbrecht^.^•^•^. 75 Klaviera Klassen ^ 75
gooseberry boor ^ 79 kleppern  ^16, 86
Gopher Goosen ^ 76 klingers ^ 94
Gott is gegenwartig . 116 Kloot ^ 80
Greben ^ 114 Klose ^ 115
Grebenschmalz ^ 114 klunk ^ 93
gribble out ^ 86 Kluters ^ 115
groutestov ^
gruelich   16,
grflhijch ^

102
96
16

knacking  ^16,^17,
knecht ^
knibble^•^.^51,^52,^73,^79,

86
93
91

Ha Ha Nickel ^
hackelwire ^
halunk ^

73
96

108

Knibble Thiessen51, 52,^73,
Knockenartzt   51,
Koata ^

79
79
80

hartsoft^.^.^.^17,^82,^87, 89 kolkhoz  ^30, 107
Hauns Jaunses' Fraunz^.^71,
hauptcheuik  ^30,

89
102

Kommt emn Vogel geflogen
Kommt sofort her^•^.^.^.

106
115

Haustig Neefeld ^ 72 kompliziet ^ 96
Heiratsfieber ^ 118 Krebs ^ 111
heista kopp ^ 85 Kunta  ^70, 71
Herz^und^Herz^vereint Kunta Klassen ^ 71

zusammen^.^.^. 118 laugher ^ 83, 92
Heute ^ 115 Laups Leeven ^ 71
Himmel-shine ^ 91 lawve ^ 99
Himmelfahrt ^ 80,
himmelshtenda ^ 72,

92
73

Lectric Loewen ^
Lehrer ^

74
112

Hingst  ^21,^70, 100 Leiter  ^38, 114
Hingst Heinrichs ^ 70 Liebche ^ 106
hof^•^•^•^•^17,^102,^103, 111 Lowt  ^75,^76, 122
Holem de gruel^.^.^.^.^78, 88 Lowt Leeven ^ 75



126

lutsch  ^110,
maedele ^
Mene,^Mene,^Tekel,

111
108

Tien'
Pracha Platt ^
Prachadarp ^

78
71
77

Upharsin^.^19, 119 Prediger Franz ^ 111
Mennonitische Rundschau . 109 Pretcious ^ 45
mensch ^ 96 prips ^ 109
Methuselah ^ 104 proost  ^93, 94, 122
Miagrope^ 114 prust ^ 22
Milyoon Moates ^ 74 Puch Panna ^ 76
mist  ^96,^98,
mist-acre  ^96,
mit  ^39,^78,^84,

100
100
115

Puggefeld ^
purple gas ^
qwauleming ^

70,

16,

76
89
86

Mustard Boar ^ 79 Rakavashakie ^ 112
Muttachi  ^30,^82,
mutti  ^30,

85
101

Rape Rampel ^
Reibtrommel ^

74
87

Na ya ^ 30 Reiseshuld ^ 115
Nachochzeit ^ 118,
narsch ^

119
90

rightmaker ^
Rollkuchen ^

91
112

Neche ^ 76 Rommelpot ^ 87
nerk you ^ 88 Rosenfeld ^ 105
Niejohschskuke ^ 113 Rubbeltrumm ^ 87
nip ^ 94 Rummel ^ 87
Nobah Naze Needarp^.^. 72 rummeling ^ 89
Nochast ^ 119 Russiche ^ 88
Norweger ^ 112 Russl&nder^8,^21,^31, 34, 49,
Nun Danket Aller Gott .^.^.
nuscht  ^83,
nutzed ^

97
103
82

69,^71,^74,^80,
Russlaund ^
rutches ^

81, 106
88
95

oabeida ^ 93 Schacht Schulz ^ 73
Oata rhyme ^ 80 Schallemboych Pete .^. 73
Ohm ^ 112 Schanzenfeld ^ 93
Omchi ^ 97 schaps ^ 100
On this sad earth I am a schatz ^ 106

pilgrim^.^.^.^. 104 schemmel cow ^ 89
onioning her eyes out .^.^. 93 Scheune ^ 116
Ossentoata   80, 81 schinda^.^79,^80,^99, 106, 107
Ouster El ^
outcallers ^

80
91

Schinda noch immol^.
Schinkenfleisch ^

106, 107
113

ovenside ^ 94 schlarafenland ^ 106
panz  ^77, 94 Schlax Wiebe ^ 72
Panzenfeld ^ 77 Schleusselbund ^ 119
Paska ^ 113 schluffs off ^ 95
Pauss up ^ 77 schluks ^ 99
Penzel  ^70,^71, 92 schlunga ^ 103
Penzel Panna ^
penzels ^

70
95

schluss ^
schmallen Lebensweg ^

30,
.^48,

101
79

Perishky ^ 115 Schmauntzup ^ 81
Pesst em Woata ^ 80 schmaus ^ 95
Plautdietsch^•^•^.^5,^17, 24, Schmeickt ^ 80

56-58,^60,^66-68
pluida zack ^ 82,^96
pluma moos  ^113

schmooz ^
schmuynge ^
Schneeda Giesbrecht . .^.^.

99
89
73

Porselky ^ 113 schneering ^ 97
Portzelcke,^Fortzelcke, schnell ^ 19

Shpecka^Droats Schnetke ^ 115



127

Schnoor ^ 118 spriesel ^ 104
Schoenbach ^
schultenbot  ^17,
schundt ^

105
104
104

Sprliche  ^37,
Stiefel ^
stomach^is^hanging

108
117

schuzzel ^ 97 crooked ^ 93
schwaecks ^ 97 Stookey House ^ 88
schwaecksing ^ 82 stram ^ 109
schwengel^.^.^100,^103,
seepers ^

122
100

string yourself on^.^.^.
sukka  ^20,

91
84

Shaftich Shreeda^.^49,^69,
shaubelkopp ^

72
100

Summatime  ^44,
Susch and Tusch ^

114
75

Sheet  ^80,^103,
shittery ^
shluhdenz ^
shmuyng ^

115
94
85
99

Sylvester the Catlicker 50,
Sylvesterabend^.^.^.^.^49,
Tante  ^38,
Tante Reisen ^

88
80

109
109

shnuitsboat ^ 95 Tauffest ^ 116
shoevanack ^ 89 Taufling ^ 116
shring ^ 89 Tauflinge ^ 116
shrinkt ^ 78 Tiedig Wiens ^ 73
shroutf lint ^ 85 toem schinda noch immol . 106
shteepas ^ 95 Trajchtmoakasch ^ 52
Shtemm Gaufel Friesen . 69,
shtimm ^

72
100

Trudy Teichroeb's ^
tschmaking ^

74
106

shtollt ^ 96 tubdewk ^ 83
Shtramel Stoezs ^
shtrulling ^

70
98

Twa ^  52,
twieback ^

91
105

Shups Stoezs ^ 70 Uhhhhgg^.^.^.^.^..^.... 30
Shuzzel Shroeder ^ 73 Urgrossmuttchi ^ 101
snudder ^ 82,
snuddernose ^

94
82

vaspah ^
verenichi ^

110
81

soldot ^ 97 verlobt ^ 117
soldoten ^ 97 verlobta ^ 102
sommastov ^ 103 verlobung ^ 102, 117
Songs Verschelpt ^ 112

Ach,^du^lieber Vorsanger ^ 117
Augustine^.^.^. 117 Vowt veil ye met me .^. 78, 89

Come now and dig my Waisenamt ^ 102
grave ^ 104 Was ist los  ^107, 115

Gently^falleth^the washcumb ^ 93
snow ^ 105 Wehrlosigkeit ^ 48, 85

Gott is gegenwartig 116 Weihnachtsmann ^ 117
Herz^und^Herz what the hund ^ 95

vereint What the shinda ^ 99
zusammen^.^.^. 118 Wie Perlen an der Schnur 117

Jesus^Christus
herrscht^als

Wilkommen  ^45,
Willy Wahl ^

118
72

Konig ^ 118 Winkle Wieler ^ 73
Kommt^emn^Vogel Winnipeg in the cellar^. 98

geflogen^.^.^. 106 woat derchfaul ^ 108
Nun^Danket^Aller Woata ^ 80

Gott ^ 97 wurst ^ 114
On this sad earth I Wynola ^ 94

^

am a pilgrim^.
spitz  ^51,^79,
spitz poop   51,

104
95
79

Yanzeed  ^77,
Yasch Siemens^.^.^iii,^11,

17,^23,^28,^47,

82
16,
50,



52, 59-61, 69, 75
Yeeat Shpanst ^ 76
Yelttausch Yeeatze . 

• 

. ^ 74
you are me so good . 

• 

. ^ 84
Yowma me ^ 80
yuck ^  30
yuckers ^ 100
Yut Yut Leeven ^ 69
Zamp Pickle Peter . . . 72, 90
zell ^  53
Zentralschul ^ 103
Zilkase ^ 38, 114
zirks ^ 21, 100, 101
zoop zack ^ 71, 72, 98
Zoop Zack Friesen ^ . . 71, 72
Zoyck ^  78
zwieback ^ v, 110

128


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