LOW GERMAN MENNONITES OF AYLMER, ONTARIO 1950-1990

1-INTRODUCTION

This booklet attempts to briefly document the history and provide a present overview of the Low German Mennonites who form a sizable part of the Aylmer community. In l974, twenty years after this group first began arriving here from Mexico, Aylmer and Malahide had the largest number of these immigrating LG Mennonites of any town/township in Ontario. Overall some 20-25,000 Mennonites came at this time with the largest group, 8-10,000 to East Elgin.

Their movement here was unique in several ways: they arrived as families and in small groups and not as a mass influx as Mennonites have historically migrated, they were the first large body of Mennonites to ever settle in the Aylmer area and they formed many new churches – today almost two dozen new ones - to eventually double the number of all churches of any kind existing here. Several private schools were also organized.

It was not an easy transformation as there were many issues to sort out – living in the midst of a community with a different language as opposed to a separate village, attending public schools as opposed to their own institutions, adjusting to new technology that had been prohibited in Mexico, as well as many day to day concerns in the areas of health, immigration, working conditions etc. Eventually new institutions which they had organized dotted the local landscape – Mennonite Community Services and store, Menno Lodge, Elkview Gardens etc..

The response of the Aylmer community is also recorded – in areas of education, health, employment, housing, welfare,- as new organizations arose to respond to their various needs. Even the Mennonite Central Committee of Ontario established a separate organization - OMIAC – to provide more direct aid.

Special thanks to:

AUTHOR – Kirk Barons is a native of and has lived most of his life in Aylmer. He is a retired EESS History teacher. His previous booklets include: Pioneer Churches of Bayham l977, Springfield in the l870s l977, The Aylmer Fires l979, The Aylmer Canners l981 History of Aylmer to l900 l981 Aylmer l900s Scrapbook l983, Editor, The BCATP (RCAF) in Aylmer l984, Old Aylmer High School l986 editor Amish of Aylmer 2009 and Historic Buildings of Aylmer 2012

1-HISTORY

The Mennonites were one of many Protestant religious groups originating in north-central Europe – they began in the Netherlands - in the first half of the 16 th century. They were one of a variety of sects of Anabaptists who organized during the Reformation in opposition to the doctrines of the Roman Catholic Church. Their best-known leader was Menno Simons - hence the name ‘Mennonite’. The Mennonite theology stressed separation from the world in many daily practices, a literal interpretation of the Bible, pacifism and adult baptism.

Meanwhile a similar sect, the Amish, originated in1693 and emphasized strict church discipline, shunning, regular communion, untrimmed beards, etc.Both groups endured considerable persecution in their history, and continuously migrated to more tolerant lands. Today Mennonites are found in 83 countries.

Most early Mennonite immigrants to North America were of Swiss-German origin who came to the U.S. in the early to mid 18th century and then moved to Upper Canada beginning in 1786 to help populate newly developed lands. Here they settled mostly in Waterloo County.

Another body of Mennonites of Dutch German background had immigrated to southern Russia around 1800. However when Russia pressured them to accept military service around 1870, about 10,000 moved to the U.S. and Canada. The Canadian government was anxious to fill out the new west with good farmers. Those who came to Canada settled in southern Manitoba. They were promised land ownership in block settlements, no military service, a fair degree of independence in personal affairs and their own school system.

Being experienced farmers they prospered here for some time. However conflicts arose in World War I with their neighbors and provincial governments over their non-participation in military service. After the war another issue emerged - Manitoba and Saskatchewan attempted to consolidate and ‘Canadianize’ their school systems. Both provinces now especially enforced compulsory attendance and use of the English language instead of Low German.

Some conservative groups, especially among the Old Colony and Sommerfelder, resisted these measures and friction ensued as parents were fined and jailed for failing to send children to these schools. Eventually many chose migration again and some 6500 Mennonites, mostly from Manitoba, primarily went to Mexico in the early 1920’s. Four colonies were set up in the state of Chihuahua and one in Durango in northern Mexico. Mexico welcomed them with various promises: a Presidential decree gave them freedom from military service and the swearing of oaths, freedom to conduct their own religious practices, and freedom to establish their own schools.

2-TO MEXICO (Sources: Janzen 1977, Martens 1975)

In Mexico, life for the Mennonites was fairly good for thirty years. The land was productive, they had built their own schools and lived in their own communities with their own language and customs. They had limited contact with neighbouring Mexicans – mostly in the selling of corn and cheese which they produced.

But problems surfaced in the early l950’s as various changes now affected life in Mexico. The control exercised by the Old Colony leaders seemed most divisive as they wanted to retain authority over most aspects of community life. They controlled land sales, they objected to relocation in the towns and they prohibited changes in technology, ie. no rubber tires, use of trucks or electricity in homes.

The Old Colony leadership wanted to maintain a separation from mainstream Mexico with their own villages, the same dress, a limited educational level, minimum use of technology and traditional occupations. Opposition was met with excommunication. But there was a growing resistance by many to their policies – especially concerning land ownership and technology use - and even talk of moving to Canada.

The land issue was a major issue. Since 1923, the land base of the Mennonite villages had doubled but the population was six times greater as the average size of families was still eight to ten children. But thirty percent were landless as the land was narrowly distributed – mostly to the wealthy - by the Old Colony leadership. So there was a gap between the rich and poor as about half of those considered poor were without land. These people worked mostly in the cheese factories and blacksmith shops.. Along with a desire for land and use of technology was a growing fear among Mennonites that the ‘privilegium’ (and its specific freedoms which was given when they arrived in the l920’s) was about to be revoked – especially a concern was that Mexicans would seize back the land Mennonites had been given. Concerned about their future in such a religious and economic climate, small groups of Mennonites began to leave. Some went to British Honduras and Bolivia. But others journeyed back to Canada and many chose a new location – southern Ontario – as the prospects of economic prosperity were more attractive here. Vegetable and tobacco farms needed workers in this area.

But unlike past migrations of Mennonites, this was not to be an organized exit fleeing oppressive government policies. This was a unique trek – they came as families and they were turning their back on the practices of their own leadership.

3 - TO AYLMER (Sources: Janzen 1974, Martens 1975)

Low German Mennonites from Mexico began to arrive in the Aylmer area in the early 1950’s. With roots in western Canada prior to departing for Mexico, southwestern Ontario was to be a new location in Canada for this particular group. There were many

Mennonite communities in Ontario already but mostly in the Kitchener, Markham and Niagara areas as they had arrived initially from Pennsylvania and central Europe in the early 1800’s.

The first families settled around Pt. Rowan/Pt. Burwell in l954 where jobs in growing market vegetables ie.peppers, cucumbers, tomatoes etc. and apples were available. Gradually they moved further west in the next decade to Aylmer/Mt. Salem/Springfield – perhaps the lure of the tobacco harvest around Aylmer was an incentive. Many from Mexico also went to the Leamington area at this time to work in similar crop opportunities.

There is no record of sizable numbers of any group of Mennonites in east Elgin County before this movement. However, coincidentally, Amish from Ohio – who have, as noted, some similar beliefs and heritage - had established a community east of Aylmer also at this time. (An Amish family was actually asked by local Children’s Aid officials if they would take in several needy Mennonite children as foster parents in the l950’s as they believed there was a close connection.) Five churches were organized among the newly arrived Low German Mennonites in the Aylmer area in the l960’s and l970’s. Two churches were familiar to them in Mexico. Most of the newcomers were former members of the Old Colony Church in Mexico and an Old Colony church was the first one organized here - they eventually erected a building in 1973 east of Aylmer. The Old Colony church in Mexico did not recognize or support this relocation so the Aylmer church had to ask Old Colony leadership in Manitoba to help them organize. As well, some were former Sommerfelders in Mexico and they also established here early and acquired a church building south of town in 1984.

The other three were mission churches who found converts here - the EMMC (Evangelical Mennonite Mission Conference) built a church east of Aylmer in 1967; the German Church of God built in Aylmer in1973 and the EMC (Evangelical Mennonite Conference) arrived later and acquired a church building in 1976 in Mt. Salem.

Even though most of the immigrants were Old Colony adherents in Mexico, many were dissatisfied with the direction of the church there and were not eager to re-establish an Old Colony congregation here. For those who did, they began services in a school they rented near Pt. Burwell and then moved to the old Springfield Baptist Church for a few years before building a church on Dingle Street. This congregation however witnessed a departure from Old Colony practices from Mexico as cars, trucks, electricity and phones were allowed, even though conservative dress was kept.

Some of the former Sommerfelders who came had apparently joined with the Old Colony at first before wanting to set up their own Sommerfelder church. They also asked their Sommerfelder counterparts in Manitoba to help them organize and began meeting in November l969 in a rented hall in Luton. They eventually purchased the former Holy Rosary school on Imperial Road south of Aylmer.

With many LG Mennonites reluctant to return to the Old Colony church, the EMMC, based in Manitoba, saw an opportunity to do missionary work here. (The EMMC was recently renamed in l959 from ‘Rudnerweider Church’ and was reorganized with a focus on missions.) In l964 the EMMC arranged with Tillsonburg Radio Station CKOT to carry the Low German program, the Gospel Message, of EMMC Saskatchewan evangelist John Friesen. Then, in the fall of l965 the EMMC sent John’s brother Dave and his wife Helen Friesen from Manitoba as permanent missionary ministers to the Aylmer area. Aylmer was the first such venture by the EMMC in Ontario.

With 35 members, the EMMC began to meet at Crossley Hunter northwest of Aylmer in a vacated church but within a year membership increased and in 1967 they moved into a new church at Summers Corners. They even began talking about a private school similar to what the Amish had set up in their community but it didn’t materialize.

In 1974 with younger members preferring an English service they established a separate congregation which met at Davenport Public School in Aylmer. But after two years this group split from the EMMC due to differences on several doctrinal issues and in 1977 built the Elgin Baptist Temple/later the Open Bible Baptist Church on Hacienda Road east of Aylmer. Neil Sawatsky was the minister of this English EMMC church

Why did the EMMC become popular among so many former Old Colony adherents? According to researcher Hildegaard Martens, there were several reasons. One was that the EMMC stressed an individual approach - Old Colony services were in High German and the OC used a rapid chanting manner considered by many as too structured and authoritative. Added Martens: “Adults admit they do not understand what is being said and the sermon has become primarily a ritual. EMMC ministers on other hand deliver a highly personalized ‘message’ from the pulpit in the low german language.The sermon usually has numerous practical references which seems to have a strong appeal to Mexican Mennonites.”

The EMMC also offered, according to Martens, a wide variety of social and religious activities designed for all age groups and both sexes - regular Sunday morning church service, Sunday school for adults and children, fellowship service on Sunday evenings, board meetings, sewing circles, choir etc. Added Martens: “Since some of the young people now prefer English, evening services were conducted in the English language on alternate Sundays. It is not surprising that the membership of the EMMC has a high proportion of young people.”

Two other groups arrived soon to compete with the EMMC in attracting many of the unchurched Mennonites. In 1969 the German Church of God in Kitchener was invited by some local Mennonites to organize here and about 100 persons began meeting in the Aylmer Legion Hall and then the old Kingsmill school. Interestingly, they had High German in their services.They built their church on John St. south (the only ‘Mennonite’ church built in town) in 1973.

And in l976 the EMC,also from Manitoba.sent a minister here to start a congregation. (The EMC had changed its name in l952 from ‘Kleine Gemeinde’ and eventually became the Evangelical Mennonite Conference in l960.) However, apparently some from the Sommerfelder church were opposed to their arrival as they felt the EMC would confuse people with the EMMC church here already. A three hour meeting was held and a vote favoured the EMMC after which the EMC agreed to withdraw temporarily.But a year later they were called back due to a split in the Sommerfelder church as a dozen people wanted to re-organize with the EMC. They rented the old Lakeview Baptist church until it was bought by Dofasco Steel Co.and then a year later bought the Mt Salem school for their church. They even soon established their own school.(The Straffordville EMC church organized in l996.)

A report by Canada Manpower in l974 provided the first statistics (from church records, interviews, personal research etc.) on the arrival of the Low German Mennonites here at this time. Elgin, with 1320, had the highest number of LG Mennonites of any district in Ontario at that time and twice that of the next county, Essex. The report said: “They appear to be making greater economic progress in the Aylmer area where they are compelled to learn English and to mix competitively with other English speaking Canadians.” Malahide had the largest proportion of the new immigrants of any township in Ontario (with Bayham third after Mersea Twp. near Leamington). The report noted they were particularly concentrated around Mt Salem, Summers Corners and Springfield.

4 -1970s:ISSUES/REACTIONS (Sources:Janzen 98,Martens77,Reports)

SCHOOL ISSUES

School absenteeism was the main concern. By the early l970s, Low German Mennonite children were registering large numbers in several local schools. From 1972-74 LG Mennonites at Summers Corners Public School represented between 33 and 46 per cent of the school population. Mt. Salem and Orwell schools (which were both about to close) also had 30 per cent in l972-3. Elgin County School Board Attendance Counsellor Eleanor Griffin reported 326 (from 117 families), 428 and 468 children of LG Mennonite background in East Elgin elementary schools from l970-3. In l968 a survey by Griffin also noted that East Elgin Secondary School in Aylmer had 6 students of Mennonite background, then 27 in 1970-1 and 36 in 1972-3.

In September 1970 Griffin, in a Special Report, said there were serious attendance problems relating to Mennonite pupils in East Elgin elementary schools. She said there were ten children not enrolled – “a small epidemic” - and she expected to lay charges. She said the issue occupied most of her time. She later noted she had truancy problems with 167 children and 128 were of Mennonite background. At EESS in l972-3 Griffin found that LG Mennonites were less than three percent of the school population but they accounted for fifteen percent of absentees.

There were many factors behind the issue of absenteeism. Janzen felt the root of this was the unique situation the LG Mennonites found themselves in here. He observed that, “they were living as individual families in the midst of ‘people of the world’ and their children were being required to go to state schools - never in their history had they lived in this kind of setting.” Martens said another factor was that the majority were also of Old Colony background who regarded the public schools with suspicion and fear. Specifically, they were concerned about the curriculum – they especially objected to physical education, kindergarten, and compulsory attendance (they were used to school for children aged 7-14 in Mexico) – as well as drugs and pregnancies in the schools. As well, numerous LG Mennonite children had been put in classes with slow learners when in reality the handicaps were cultural as well as the language barrier.

Another cause was economic. According to Martens, since the LGM family of Old Colony affiliation was concerned primarily with earning money to take back to Mexico and the labour of children was seen as essential, parents were avoiding sending their children to school. Older girls were especially needed to take care of younger ones. She said: “Many school children are never discovered by school attendance officers as they were hidden.” And if school authorities tried to enforce attendance, there was the possibility that parents would pack up their belongings and move to another country. Repeated truancy raised the threat of the cutting off of family allowance cheques but this was discarded as officials realized this took money from needy families.

Overall if the children were in school they were starting at lower grades with no English skills, taking subjects which their parents discouraged, had no family support for homework, and usually from large poor families who were constantly uprooting. On the other hand EMMC children, according to Martens, did not have the same frequency of dropouts or truancy as other groups as these families were more Canadianized and realized some education would make it easier to find jobs.

Eventually some of these concerns were addressed. Griffin suggested setting up a Home and School in each school and having meetings with church officials to sort out issues and many schools did beginning in 1970. In 1972 a Fanshawe Life Skills course for adults was started through Ontario Manpower Retraining in St.Thomas with 25 registered. In l977 the Thames Valley District School Board received an $18,000 provincial grant to research Mennonite school problems. Meanwhile the Old Colony and EMMC had set up Saturday classes to retain German language instruction. And the Old Colony even made an attempt to begin a private school although there was little interest.

HEALTH ISSUES (Martens, Janzen)

Poverty and its consequences among the early arrivals was another major concern here. In June 1972 Elgin Health Unit Nurse Brenda Schenkel compiled a report stating there were six unusual health problems among the LG Mennonites - most rent, their residence is usually overcrowded, there are few places that are in good condition, they

have dental issues, they have prenatal problems and there is a lack of birth control. She noted that with such large families they cannot afford adequate living facilities but they also didn’t believe in accepting welfare. It was not uncommon for families of ten to have only two or three rooms.

They also had no health insurance and they did not have immunizations. Added Martens: “They take off to Mexico regularly, there is some alcohol abuse, their hospital bills go unpaid, and there is neglect of basic needs for children.” She also pointed out that the vast majority were poor and unskilled and uneducated and suffered from a variety of health and social problems. As well, the Health Nurse said she watched for families living in barns,garages and chicken coops and no one was allowed to stay here once the heating season started. She felt, overall, some kind of government intervention was needed.

LABOUR ISSUES (Martens)

There were some concerns at work, mostly involving the prevalence of children in the fields. Work in small vegetables ie.cucumbers, tomatoes, peppers and tobacco was their livelihood. However, an Ontario government study in l973 said working conditions for the Low German Mennonites were appalling; contracts were given for children 6 years and up and they worked from 8 am to 6 pm. They were undernourished and overworked. Martens also felt employers were providing intolerable and inhumane conditions. Employers did state that the work record of LG Mennonites was good but “they take too many religious holidays.” Some LG Mennonites though had diversified by starting a paving company and a Bicks grading station.

IMMIGRATION ISSUES (From: Janzen. MCCO)

There were numerous immigration obstacles for the LG Mennonites who wanted to come to Canada. Many of the families who came in the 1950s had one parent, if not two, who was born in Canada before the 1920’s migration to Mexico. This meant that those parents were Canadian citizens and had a right to enter Canada and to live here. And it was easy for a person who was a citizen to sponsor not only a spouse or children but also ‘assisted relatives’ in applications for ‘landed immigrant’ status.

But by the mid-1970s the immigration system was tightening, partly because there was a growing number of people from many parts of the world who wanted to come to Canada. It was then that Citizenship officials decided to open the provision for ‘delayed registration’ of citizenship, meaning that many people born in Mexico after the 1947 Citizenship Act came into force, could now be registered as citizens in a way that deemed them to have been citizens from birth. Many more now came to Canada - a demanding agricultural economy in southern Ontario was also a factor in pressuring immigration officials.

The ‘delayed registration’ provision evolved in this manner. In l976 Bill Janzen, Office Director of Mennonite Central Committee in Ottawa, wrote to Citizenship Officials in Ottawa to ask about allowing 13 LG Mennonites to reclaim their Canadian citizenship as they were not able to meet the tighter criteria to become landed immigrants. Janzen wrote at the request of EMMC minister David Friesen of Aylmer who had been assisting the newly arrived LG Mennonites in this area. He had helped quite a few obtain landed immigrant status but the criteria for that, ie. education, job qualifications, knowledge of English, and other factors, had, as noted, been tightened. These 13 families were not able to meet the new stipulations so they were in line to be deported.

Citizenship officials eventually became sympathetic and proposed ‘delayed registration’. The citizenship law of 1947 had stated that children born outside of Canada, under that law, could be “registered” as Canadian citizens if (i) they were born of a Canadian father and in wedlock, or, (ii) of a Canadian mother and out of wedlock. The registration was to be done before a child’s second birthday. A few Mennonites in Mexico had registered their children before their second birthdays but most had not. But that law also said that registration could be done in an extended period of time as the Minister might authorize in special cases. Generally, the government had not used this discretionary power but now it agreed to let those who otherwise qualified, to register regardless of how old they were. When the government first opened this door it did so only for a two-year period. Then the government decided to renew this option again and again until 2004.

Said Janzen: “The total number of LG Mennonites who have come to Canada due to these “doors”, together with the children they’ve had here, is probably well over 60,000. This number is probably low. In l998 when I wrote “Build Up One Another”, I estimated that there were 50,000 in Ontario, that is newcomers and their children born here. In the subsequent 15 years that number has increased. If one then adds the very substantial number who went to Manitoba and the sizeable movement to Alberta in recent decades and the smaller movement to Saskatchewan, then one would be safe to say 100,000, counting those who came and their Canadian born children.”

REACTION

As the LG Mennonite influx continued, a community group called CHERRY STREET was started in Aylmer in l972. Its goal was to provide nonprofit housing – either by repairs or new accommodations - for anyone in need. (It is still active today.)

AYLMER USED CLOTHING CENTRE – It was started in 1970 by a group of local women on the second floor of the old Post Office (present Town Hall and eventually located at the back of the Self Help Centre (noted below); another was organized in Vienna.

A COMMUNITY HELP AND INFORMATION CENTER was set up by another community group in January, l973 by representatives from Fanshawe College, Community and Social Services, local volunteers, and the EMMC church. They received a startup Local Iniatives grant from the Department of Manpower and Immigration of $18000. They set up an office in the former restaurant building at the corner of Hacienda Road and #3 Highway east of Aylmer later moving in to town in l975 to 36 Talbot East. They also received $2500 annually from Mennonite Central Committee of Ontario for several years. Evert Hamminga was the administrator. The EMMC church also provided some workers.

In their first 5 weeks, 400 people were helped with matters of public health, passports, unemployment, social assistance, hospitalization, drivers education, taxes, and establishing a link between parents and schools, In March 872 persons were helped. In total 5900 offers of assistance were given. In l977 they helped 11,000. In l978 they were also active helping seniors and the handicapped and operating a used clothing centre. They were still active in l979.

An AYLMER WELFARE COUNCIL already existed from the l960s but in l970 became the East Elgin Social Service Coordinating Committee. Christmas baskets delivered. Mennonite Central Committee Ontario (MCCO) in Kitchener had had little contact with the Low German Mennonites in the Aylmer area. However as the numbers and issues increased dramatically in the 1970’s they received several calls for help from EMMC Minister Dave Friesen who was working on a variety of issues at the Self Help Centre. There were also requests for help from local Childrens’ Aid and School Board officials. So in 1975 MCCO set up a ‘Kanadier Committee (Kanadier was the name eventually given to, among others, LG Mennonites who were returning to Canada) to investigate the problems. They then commissioned Martens to conduct, with a grant from Canada Manpower, a study of the issues and asked Janzen to do a study as well. In December 1976 Janzen suggested that MCCO set up a 2 year program for the newcomers especially to deal with immigration, health, and education matters. Thus in January 1977 OMIAC (Ontario Mennonite Immigration Advisory Council) was established in Kitchener with representatives from the Mennonite Brethren, United Mennonite, General Conference and EMMC and Old Colony groups from Aylmer, Wheatley, Port Rowan and Kitchener. The committee included among others, Janzen, Ray Schlegel former director of MCCO and Pete Giesbrecht of Aylmer, an EMMC minister who came in l970 to replace Dave Friesen there.They discussed Janzen’s ideas and decided to hire Friesen and open an office at 50 Talbot St. east in Aylmer. (The Self Help Centre had also moved into town across the street by this date.)They had a budget of $35000 of which the federal government gave $15000, MCCO gave $10000 and MCC Canada $10000. Their objectives were to focus on citizenship, health insurance, drivers’ licences, interpreters, and English classes.

In April OMIAC actually held their monthly meeting in Aylmer.They now had two staff members (Friesen and his wife) and had acquired a volunteer nurse for one year. It was noted they were getting 90 inquiries monthly at this point. And in August they contacted local nurses to help prepare for ESL (English as a Second Language) classes for mothers (and their preschoolers) at the Straffordville United Church.

A year later OMIAC continued to expand its influence although it was noted that its office and that of the Self Help Centre were doing similar work. OMIAC’s volunteer nurse had moved but the Elgin County Health Unit now hired a Low German speaking nurse on its own. Art Enns was now involved in education matters. OMIAC also received an $1800 grant from the Ontario government for an ESL program. MCCO now considered support for private schools here but decided not to act and a proposal for an education coordinator was also defeated as the feeling was they were still interested in using volunteers. There was some interest in looking for a teacher for german and Mennonite history in the schools. They also met with school board officials to discuss ‘moral standards’ .There was still concerns over a stress on sports, drug use, obscene language in literature etc. A report for OMIAC by Jake Wiens said 13 and 14 year olds refused to attend school as they must help at home and there was a fear of sex education classes. There was also a feeling that more than a two person staff was needed as demands were increasing.

As well in l978 the Aylmer Bible School was organized by the EMMC church. They paid $2500 for the former 4-room Orwell Public School. The purpose of the school was to give newcomers English literacy, edification and prepare them for church work. Principal Ben Sawatsky had 52 students in its first year with morning and evening classes - students were usually working part time. In the second year there were 85 students and courses now included English, bible study and introductory Spanish. In 1983 they added a dormitory. 

5 - l980s – MORE COMMUNITY RESPONSES (Janzen)

George Rempel, originally from Mexico, now came from Manitoba to take over as OMIAC office manager from Dave Friesen who retired. .A report by Jake Friesen in 1980 said that while some felt it was time to end OMIAC operations in Aylmer he felt it was still worthwhile – they were doing 90 inquires monthly - and noted more help was needed in education, in easing poverty and in housing and immigration matters. He said it had actually been a difficult winter for many as there was a lack of employment. A report by Ray Schlegel, MCCO Executive Director, also observed that matters involving family allowance, OHIP, social assistance, driver’s licencing, and school content were still issues.

In November, 1982 - the same year that Aylmer hosted for the first time the annual meeting of MCCO – OMIAC opened the Aylmer Mennonite Community Store on Talbot St. east, with OMIAC offices occupying the second floor. It was a thrift store with

gifts, used clothing, crafts etc. It employed four persons, had a separate board, and was financed with a CCDD grant. OMIAC also received a $51000 federal grant to hire three men for a Community Initiative Recycling Project. OMIAC finished in ? The MCCO in 1989 set up a Resource Centre in the other half of the Thrift store with a $25,500 grant and were soon handling 90 inquires monthly. Many iniatives were now happening to address education issues. In l984 an ad hoc inter Mennonite Education Committee was set up by the TVDSB. Also,Art Enns now voluntered to assist several Mennonite boys in special classes at EESS. In 1985 a Mennonite Parents Association was started as a liason with the public schools. Davenport Public School allowed the MPA one hour a week to teach Mennonite culture. However, Rempel observed, in a report by Rachel Ariss, that it was still difficult for LG Mennonites to accept the school system as there were many adjustments for those still coming - in Mexico they had sent children between the ages of 6-12 to school for only six months a year as well as the cultural and language issues that were new. (In 1990 the Thames Board began ESL (English as a Second Language classes) with SALEP (Supervised Alternative Learning for Excused Pupils) added in l993.)

In 1987 a committee of local church groups began looking for tutors to teach English to Mennonite women. One organizer, Elsa Koop, an Elgin Health Unit nurse who spoke Low German, said women of the Old Colony needed to become more integrated as they were now socially isolated and teaching them English would bring them a whole new world of opportunities. (AE-)

In October 1988 a special educational evening was held at EESS for about one hundred interested persons by a Community Development Steering Committee with guest speaker Bill Janzen. The history of how LG Mennonites arrived here was outlined and then discussions followed on such questions as: how could elementary and secondary courses be made more inviting and relevant to parents and children of the Mennonite community; how some parents were used to educating children themselves to live in their world which was religiously oriented; how the school was not scheduled around agrarian needs and how parents were afraid they lose their values in the public schools. (AE – “Information Will Help With Understanding Mennonites”)

In l988 a Literacy Assessment survey showed literacy deficiencies in East Elgin. Anne Dyck and Lyda Fuller of the Elgin YWCA conducted an East Elgin Literacy Assessment survey of seven communities. They noted that Mennonites made up 16% of those surveyed. Twenty percent of those said they needed to upgrade their English skills and 60 percent of this total were women. About eighty percent of this number reported they had grade eight or less education and two thirds of these Mennonite women had been educated in Mexico.

As well between1987 and l989 Old Colony and LGM parents in Calton and Mt. Salem set up their own private schools. But controversy arose as some local officials wondered whether the Banyan Tree curriculum was depriving students of a full education. ? (AE)

There were other needs that needed attention throughout the l980s. In l986 Rempel reported “a difficult winter” and said more are coming and more are poor. He called for a larger program as the number served by MCCO had doubled from 1981-1987. He also noted that more are staying here for the winter due to economic conditions in Mexico.

In l987 an Ontario government study found that housing for LG Mennonites was wanting. So Paul Bourne and Jake Reimer got a $405,000 grant for an East Elgin Job Development project. They hired twenty men who were on social assistance to train for 24 weeks and they worked on winterizing homes. They did 54 homes and also constructed a museum in Pt. Burwell. They got a second grant in 1989 and bought 3 lots for houses in Mt.Salem and renovated them.

In l989 the newly formed Menno Lodge Board built a 25 unit building for seniors on Caverly Road – called Menno Lodge.Their next project was more controversial.

Menno Lodge Inc. announced in September l989 they were planning two non profit residences, one on an 18 acre site at Summers Corners and another on a 14 acre site at Mt. Salem. There would be a 35 unit building for about 225 persons at Summers Corners – which would double size of the community there - and a 15 unit building for around 100 persons at Mt. Salem –its existing population was 300. In submitting applications for the rezoning of the properties, Menno Lodge Development and Design Consultant David Heintz informed Malahide Council at its September 7 meeting they would be funded in the amount of $5.2 million by the Ontario Ministry of Housing.

However, at their Oct 5 meeting Malahide Council was presented with a 106 name petition from residents of Mt Salem objecting to the proposal. Based on the petition Malahide called a meeting for October 12 (held at Saxonia Hall to accommodate a large crowd) and 120 attended. Concerns were especially expressed over sewage and water capabilities but also about the effect on schools, road use, ‘ruralness’, garbage collection, drains, fire protection, etc. As well, Deputy Reeve VanKasteren said: “These people need to be integrated and it won’t happen with this development as they tend to stay together.” Health Unit nurse Elsa Koop said some Mennonites were living in buses, barns, tobacco kilns and garages. Heintz said Menno Lodge Inc. believed it would be undesirable to place rural agrarian based families in an urban high density environment and that’s why they chose these locations and not Aylmer. .A meeting on March 7 at EESS called by Malahide had 100 persons present and was designed to give Menno Lodge a chance to answer some technical questions. Heintz said the need for affordable housing in East Elgin was clearly overwhelming as a survey said 91 met the Ministry of Housing criteria for housing. He also said they were really the working poor as only six were on welfare. A London engineer said the amount of water available on the site was adequate for the development and would not adversely affect neighbouring systems. A lawyer for a citizens group said it would forever change the character of the area as there were now mostly single residential buildings; he added that the buildings should be in Aylmer or Tillsonburg. .On March 19 Malahide

unanimously rejected both plans citing water concerns and a change in the dominant land use and rejected applications for zoning bylaw amendments.

(Aylmer Express -Sept. 13/89 - Menno Lodge Planning Two Seniors’ Residences; Sept. 27/89 Residents Oppose Low Income Development; Oct. 11/89 – Menno Lodge Responds To Concerns Of Residents;/Oct. 11/89 – Don’t Want Housing; Oct. 19/89 - Mt Salem Project Smaller Than Expected; Oct. 25/89- Residents Oppose Projects; Mar. 14/90 Summers Corners Plan Calls For 34 TownHouses; Mar. 28/90 Menno Lodge Zoning Denied.)

So in l993 they constructed Elkview Gardens on Melanie Drive in Aylmer.

INTERVIEW – Art Enns:

Art Enns was raised in Manitoba and attended theological college there before moving to Aylmer in l980 as a volunteer pastor in training with the EMMC church at Summers Corners. He also volunteered with Dave Friesen and George Rempel at the Aylmer MCCO office teaching English to adults and helping with immigration matters in the next few years.In l985 he was asked by the MCCO and TVDSB to teach English to a group of six Mennonite boys at EESS – this was the first program instituted there to assist students of Mennonite background. The next year the TVDSB attendance counselor in East Elgin retired and the board hired a replacement and also hired Art part time with two thirds of his salary paid by TVDSB and one third by MCC to work specifically with Mennonite attendance problems. His knowledge of Low German was needed as many Mennonites were still reluctant to attend the public schools – after two years he was hired fulltime. He said he worked with 4-500 Mennonite children annually as the needs were huge, especially at Summers Corners, Springfield and Straffordville schools.

There were many reasons he felt as to why the Mennonites were reluctant to attend schools. Many of the children were from large families and had come recently from Bolivia and Mexico. Their plan was to work in the fields doing market vegetables and doing apples in the fall and then return to their country of origin in the winter. As they needed the children to work and with no plan to stay Mennonite parents did not encourage children to attend schools. Another factor was religious – the bishops in Mexico had told them not to attend schools and churches here as they frowned upon the exodus to Canada. If they did they were shunned from the church when they returned and had to repent to be reinstated. So there was a spiritual struggle too. Art said: “I asked them what was their plan for the future of their children, how long did they want to do this because life was certainly better here. When they realized that there were more safety nets here especially for health care and less religious strife, few didn’t eventually settle permanently in Canada.”

Added Art: “But even when they did they were still negative about the schools. The school dynamics were an issue. They were used to male teachers in a one room school. So they were opposed to so many female teachers and the large schools. Also

they objected to phys-ed and its dress code so at first they did so in traditional dresses. When they took the Lord’s Prayer out that was another objection. Also there were language barriers and they were opposed to sex education. Some had never even been on a bus before so that was an obstacle too. Sometimes their biggest critics were other Mennonite children who were socialized here already and who teased the newcomers. When I had those six boys there were no programs in the schools yet. Eventually the board brought in ESL and then they added SALEP although with that I would sooner have had them integrated in the schools.”

INTERVIEW – Bill Janzen

1.Were you satisfied with Aylmer's response to the issues associated with the LG Mennonites arriving? I have heard older people say that in the l960s and l970s the people of Aylmer tended to be biased against the Mennonites from Mexico. But it must also be said that there were many generous and helpful people. One reason for having the OMIAC office was to demonstrate that the larger Mennonite community of Ontario cared for these newcomers and by having a visible program others could extend support to it.

2-Why do you think so many churches began/ why were the new groups so successful in recruiting ie. EMMC, EMC, Church of God?. This is hard to answer. It may be that the Christian way of living that they proposed was more in harmony with the broader culture. Certainly, their openness to the English language helped them. What they offered seemed to be new and more dynamic and livelier in some ways. For my part I have always wanted to support the Old Colony as much as possible because if it was not for the OC church many people would not have gone to any church; then they would have been even more isolated. It is interesting that a number of the groups started by the EMMC have split off, claiming that the EMMC is not evangelical enough. The LightHouse Gospel church in Port Burwell is one such example.

3-What do you think were OMIAC's biggest 2-3 challenges and why? One big challenge was to keep different church groups at the table. The two biggest ones were the Old Colony and the EMMC. At first the OC’s were reluctant about being involved. The first Vorsteher, Aron Wall, came because he and I had developed a significant relationship through documentation work, but he told me years later that the bishop of the time, Henry Reimer, had discouraged him from coming. Soon he brought other Vorsteher. But since all the EMMC people were of OC background the feelings between people from these two groups were not always particularly warm. The Sommerfelder were there too from early on. Before long, however, more church groups emerged and some of them did not want to be involved with MCC in any way. Another challenge involved relating to MCCO. At times the senior people there were very supportive but that was not always the case. Some would ask, is that work still necessary and if it is, can it not be funded by those from Mexico who have already become more established. I wrote a number of lengthy memos on these questions. Another issue was the question of whether, by providing these services we were ‘pulling’ people out of Mexico and thus undermining

the communities there? I cannot deny that there will have been some of this but on balance I believe people were being ‘pushed’ out by internal factors, especially poverty, and that we were helping them to settle in a new place and into new communities.”

INTERVIEW – Abe Harms

1.What work does your office (MCS took over from MCC in 2012) do mostly now? “Settlement services (for newcomers), employment services, FESPA (Family Education Support Project Aylmer), the radio station and the Community store.2.How would you gauge Aylmer’s reaction to the arrival of the LG Mennonites? – They bend over backwards today but the schools especially the high school was a little slow to react in the early days, especially to accommodate students of LG background.3.Are there still many coming – No, There are less families and less people. From 1997 to 2003 about 100 families came yearly but today there are about 60; there seemed to be the start of a downturn between 2001 and 2003, factors being the drought was over in parts of Mexico and more started going to Alberta.4.Why so many splits among the churches do you think? More follow specific leaders today, there are many cultural differences now as they arrive in Canada.5.Future direction for MCS?

AYLMER LOW GERMAN MENNONITE/RELATED GROUPS:

1.OLD COLONY - Aylmer2.EVANGELICAL MENNONITE MISSION CONFERENCE – Aylmer3.SOMMERFELD MENNONITE- Mt. Salem4.EVANGELICAL MENNONITE CHURCH- Mt. Salem5.CONSERVATIVE MENNONITE CHURCH - Calton6.REINLAND MENNONITE FELLOWSHIP - Springfield6.MENNONITE CHURCH - Calton8.SHILOH CONSERVATIVE MENNONITE CHURCH - Orwell9.CHURCH OF GOD IN CHRIST MENNONITE - EdenALSO: (Mennonite Related)10.GERMAN CHURCH IF GOD - Aylmer11.CHURCH OF CHRIST DISCIPLES - Luton12.CHURCH OF GOD - Aylmer13.SPANISH PENTECOSTAL - Aylmer 14.GRACE COMMUNITY CHURCH - Aylmer15.OPEN BIBLE BAPTIST - Aylmer16.OLD SOMMERFELD GEMEINDE -Aylmer17.STRAFFORDVILLE GOSPEL HALL - Straffordville18.CHURCH OF GOD IN CHRIST MENNONITE - Luton 19.SPRINGFIELD MENNONITE CHURCH - Springfield

LOW GERMAN MENNONITE/(RELATED) CHURCHES IN THE AYLMER AREA:

1.When did the group begin in this area? Affiliated with a larger organization? 2.Where did the group meet originally? When did you build your church?3 Present Pastor? Number of members?4.Language used for worship services? 5.Would most of your families attend public schools? Why, why not?6.Role of women: Any special dress required/position in the church? 7.How are you different from the larger churches –EMMC and Old Colony?

1-OLD COLONY

-Location – Dingle St.-Source – Bishop Herman Bergen/ 1991 T-J Series on Mennonite Churches

1. There are two Bishops for the 12 churches in southwestern Ontario. Aylmer was the first Old Colony church in Ontario.2. They began meeting in an old school in Vienna in the l960s and then relocated to a former United Church at Walker Road and Glencolin line. After a split, the new New Reinland kept that church. They built the present church in l9863.Herman Bergen of Aylmer is a Bishop. There are about 800 members4.Services are in German5.About fifty percent attend their own school (soon relocating from the church building basement to a new building at Luton)6. Women can’t be ministers.They sit separately in church.Women are expected to wear dresses; they believe in traditional ‘costumes’. The clothing is usually darker7. They changed from some Old Colony practices in Mexico once they arrived in Canada. There trucks and rubber tires were banned, they accepted them here.

2-EVANGELICAL MENNONITE MISSION CONFERENCE (EMMC)

*Location – Summers Corners*Source - Abe Harms 1.The church was formed here in l965.The church started when EMMC representatives came from Manitoba and Saskatchewan to minister to the Low German people just arriving. The headquarters is in Winnipeg. Other EMMC churches in the area are in St.Thomas, Leamington and Blenheim.2. In 1965 they bought the former Crossley Hunter church north of Aylmer. (Said one church official: “When they wanted to borrow $750 at a local bank to buy this they could not as their signatures were “not worth a dime a dozen”.). In l966 the present church was built at Summers Corners (with two additions since).

3. Abe Harder and Mike Krahn are presently the Associate Ministers. About 375 are members.4.There has always been a mix. The language used at first was mostly Low German singing and the reading was in High German or English. In the late 1970s the services always had an English component. Now they have a Low German and an English morning service.5. Most attend public schools.6. No special dress is required. We don’t oppose women in the pulpit, some have preached; but we haven’t really discussed it. 7.The differences compared to the Old Colony are: the clothing style, head coverings, EMMC has a written doctrine, the OC has no official headquarters etc.

3-SOMMERFELD MENNONITE CHURCH

*Location -Mt. Salem*Source - Pastor Abe Loewen1.We began in l969. The Sommerfeld Mennonite Church in Manitoba planted this church. There are 13 churches in Manitoba and one in Texas. This is the only one in Ontario. We are named after a town in Manitoba where we originated. 2- We met in Luton at the hall originally and then purchased a small school on Highway #73 south of Aylmer (former Holy Rosary school) about twenty years ago. (About five years ago a group separated and started their own church and this Old Sommerfeld Mennonite Church is in the former Jehovah’s Witness church south of Aylmer.) We built a church in Mt. Salem in 2005. 3 Bishop Peter Abrams. We are now at 300 members not including children.4. We begin with a Low German message for 20 minutes, then we switch to English for 20 minutes.5 Most go to public schools. 6 No special dress per se. They don’t need to wear a kerchief although some do. We do not have any women ministers. 7.We are different than the EMMC in that we do not have organized programs to manage the congregation or for evangelical outreach. We differ from the Old Colony with musical instruments, contemporary worship choruses, a choir, women wear pants and no kerchief and there is no special seating.

4- EVANGELICAL MENNONITE CONFERENCE (EMC)

*Location – Mt. Salem*Source - Pastor Albert Loewen1.They began here in l976. Others are in Manitoba, Alberta, and Saskatchewan. Locally others are in Tillsonburg, Straffordville, and Leamington. 2.They purchased the former Mt. Salem school in l976.

3 Albert Loewen is the pastor. On an average Sunday there are 100 adults and 80 children. 4.English5. About half attend public schools. (*Mt. Salem Christian School is next door)6. No special dress is required. We have no restrictions on where women serve but the majority of leadership is still done by males. I would suggest that the reason for that is more cultural than church policy as the male may be the public figure but our wives are always welcome to our board meetings and are very involved in decision making. 7.We are very similar to the EMMC in most regards.

5-CALTON CONSERVATIVE MENNONITE CHURCH

*Location – Calton*Source – Steven Martin1-We started here in1983 .We are part of the Nationwide Fellowship Churches (NFC). The church began with the interest in the community to have a church school and to return to a careful practice of all the New Testament teachings. Congregations of The Mennonite Church (MC) withdrew in the l960s and became independents as they felt the MC abandoned biblical practices and conservative principles. But some later formed associations ie. The NFC. There are others at Wheatley and Corinth in this area.2. We bought the building (a former school) in l983 and added a sanctuary to the school about 10 years ago.3-Bernhard Peters and Jacob Wall.There are about 90 members.4- English is used primarily. 5-We have our own school on site. 6-Not just at church, men and women are called to dress simply and modestly everyday. Brethren wear plain dark suits (colonial cut, no tie) and light shirts. Sisters always wear the Christian women’s veiling bonnet style giving evidence of submission and being prepared to pray or teach at all times. We believe the scriptures teach that any praying or prophesying women ought to veil their head in subjection to their “head” man in the day to day routine of life. They always wear a dress complete with a cape. Women sit separate in church. They cannot be ministers.7- Concerning: ‘Separation of church’: We are not called to rule this earthly country nor partake in politics or elections except in praying for them. Insurance programs feed a spirit of “others owe it to me” and we endeavour to avoid them wherever possible. We also believe our recreation ought to reinforce values and edify the Christian life; therefore we avoid the use of the radio, movies, TV and Internet browsing. We also try to live in purity and avoid substance abuse, cigarettes or alcohol.

6-REINLAND FELLOWSHIP MENNONITE CHURCH

*Location – Glencolin Road, east of Walker’s Road

*Source - Jacob Peters1.The original New Reinland church began in l984. In 1984 the Old Colony church was experiencing tension over the question of becoming like other Canadian churches, we wanted a more progressive style of worship. The result was the New Reinland group began in the former Presbyterian church near the Amish. (We met there for 29 years as Old Colony). There are others in Manitoba and Alberta. Other related churches in this area are Fairground, Walsingham and Leamington. (Reinland was a village in Manitoba, Saskatchewan and old Prussia.)2. Our church was built in 1994. Previously most members went to the New Reinland Mennonite Church, which started as a split from the Old Colony in l984. There was conflict again in l994 within the ranks of the ministerial who did not agree on some issues eg. modern fashions, some points of theology etc. So,the New Reinland church was dissolved and we built the Reinland Fellowship Church on the Glencolin Road. 3 There are five ministers for the 3 local locations and they rotate. There are 300 baptized members.4 Low German, but weddings and funerals can be in either.5. Most are in public schools.6. Women are to wear dresses at church and men are not to wear t-shirts etc. They do not have leadership positions.7 The difference between ourselves and the EMMC is as follows: At our church the ladies are not permitted to wear pants for services, they must wear a head covering, and are expected to have long hair. We do not have musical instruments. The difference between ourselves and the Old Colony is not so noticeable since the dress code for the men and the women is about the same. The more noticeable differences would be the singing; although we use the same song book we sing at a faster pace and we also have a number of different melodies. 

7-CORINTH MENNONITE CHURCH?

Location – On Eden line south of CorinthSource – Ray Weber1-We began in l995. We are connected to the church at Calton and are a Nationwide group. 2-It was built in 1997. We rented before.3-Ray Weber and Solomon Hoover4-English5-Private schooling on site

8 –SHILOH CONSERVATIVE MENNONITE CHURCH

*Location - Orwell*Source - Merlin Bender

1-We are members of the Consevative Mennonite Church of Ontario. We split from the Mennonite Conference of Ontario. Shiloh began in 1995 as an outgrowth of the church at Calton. Previously we rented in Shedden and Avon. 2-We are in what was formerly the EMMC Bible School and the Orwell school.3-Pastor John Krahn /Membership at 44 with attendance around 1004-English Language5-Our Shiloh Christian School (on site) provides a Christian atmosphere 6-There are dress standards for modesty and non conformity to the changing fashions of society.

9- CHURCH OF GOD IN CHRIST MENNONITE, CORINTH

Location- The new church to the east on Eden Line, south of CorinthSource – Les Doerksen1-We are part of a worldwide conference that consists of aproximately 20,000 members throughout North America and over 20 countries. The name Mennonite is used partly because the group is a continuation of a lineage from Menno Simons. We are known locally as Holdemans which is taken from a more recent leader in the l800’s. 2.We rented a church in Luton in 2007 after meeting in a variety of places.We bought the present church property from another group that disbanded in 2012 (it was built in 2010.)3-The Minister is Leslie Doerksen. Our congregation has 8 families of which 27 are members.4-English5-Private school on site6-A headcovering, required for born again sisters, is scriptural for the church and during the week especially when praying. We encourage simple and modest clothes and women are not to wear that which “pertaineth to man.”7.No comment

MENNNONITE ROOTS:

10 –GERMAN CHURCH OF GOD

*Location – John St. south, Aylmer *Source - Pastor Franz Friesen 1-We started here in l969. The roots of the church are in the U.S. from the late 1800’s. We are affiliated with churches in Waterloo and Toronto and across Canada and the U.S.2-It started as a church plant by the congregation in Kitchener. Small groups came on weeknights to hold services in the Aylmer area.Their target audience was the Low German Mennonites and the language differences were surmountable. Our church is made up almost entirely of those with Low German Mennonite descent. We built the church in 1973. 3-Franz Friesen is the pastor. About 375 attend.4-High German and English services5-We attend public schools6-No special dress is required. No female pastors.7-No Comment

11-CHURCH OF GOD

*Location – Imperial Road, North of Aylmer*Source – Henry Hildebrandt1. The earliest meetings began here in l989. The Church of God has churches on several continents but no others organized in Ontario. (Why the name Church of God? The only name found in the Bible where a church is referenced is the Church of God.)2- We rented a building on Walker Road from 1989-1996, then used the Luton Community Centre. We built the chapel in l998.3-Henry Hildebrandt. Average attending is 230-2504-We have services in English but they are translated into German and Spanish5-Most don’t attend public schools as the moral state and general ideals there as well as the rampant drug and alcohol abuse are negative influences to the well being of children when exposed on a daily basis; home or private schooling is encouraged. We have a school with about 95 students..6-The majority would be dressed modestly. Men have long sleeve shirts, no flashy or bright clothing, women wear their hair up and long sleeved dresses or skirts with blouses. Men and women have equal roles, there is no separation of women in church and they can be ministers and some are here.7. Differences to Old Colony – Women do not wear any cloth hair covering and singing is done in conventional harmony as opposed to Gregorian medieval style.

12-CHURCH OF CHRIST DISCIPLES

Location – South of Aylmer on Imperial RoadSource – Abe Unger1. Most members came from Mexico. We began in 2003. We have no affiliations. Another related church is the Cornerstone in Leamington.2. We are using the old Holy Rosary school south of Aylmer. We bought it in 2007.Before we were using the old church in Luton.                                3- Abe Unger. There are 40 members4-German5-No public schools, we have a school in the church building.6. No special clothing on Sundays. No women ministers7-The OC baptizes once a year, we do it anytime. Also we believe in assurance of salvation.

13-SPANISH PENTECOSTAL – Pine St. west Aylmer

(From Times Journal series, l981) Started in l979 with former Mennonite supporters who desired a progressive faith with Sanish language services. Actual name is Fountain of Life Gospel Temple. Are very musical in services

14-Grace Community Church – Meets in Aylmer Legion

15 – OPEN BIBLE BAPTISTSource- June KinseyLocation – Hacienda Road north (east of Aylmer)

1.The church was formed in 1977 from two smaller churches - The Christian Fellowship Chapel which existed from 1974 –1977 with Pastor Neil Sawatzky, meeting at Davenport Public School in Aylmer, and Elgin Baptist Temple led by Pastor Abe Toews, which met at Summers Corners Public School in 1976 1977.We are not affiliated with any other organization. 2. The church was built in l977-8.3.Pastor Brent Thomas. Attendance is approximately 120. 4-English is the language used in all services, although some of our congregation can understand German and Spanish.5-Some of our families attend Public School, but a fair amount do home school,.6-Role of Women---No special dress is required, however modest apparel would be preferred. We would not have a lady as minister or deacon 7. No comment

16- Old Gemeinde – south of Aylmer (former Jehovah’s Witness church)

17-STRAFFORDVILLE ASSEMBLY OF BELIEVERS

Source: Dave PattynLocation- Straffordville1. There are assemblies in Burgessville and St Thomas,.2.  In 2004, the assembly purchased what was the Mission Baptist Church beside the Public School in town. In 2010, 3. There is no formal pastor, but an assembly is led by overseers. About 90 to 120 attend a Sunday morning service.4. Our services are conducted in English even though the majority of the congregation are of a Low German heritage. 5. Approximately 50% of the children attend public school and some prefer the protection from secular thinking and teach their children at home.6. Women are expected not to take a public part in church however, they do have the very important role of working with children. There is no dress code as such but women are expected to wear modest clothing and head coverings. 7. We differ from most churches by celebrating communion every week. There is congregational singing but no musical accompaniment. We teach baptism by immersion

18 – AYLMER NEW FELLOWSHIP Source- Jacobo KnelsenLocation - Luton

1-There were about 6 families that wanted to form a church which was a little more conservative. There are churches in Mexico Belize, Bolivia and Canada that are called Kleingemeinde. There is a church in Leamington. They needed a pastor and they approached me and because the church where we went was falling apart as the pastor resigned and there were more internal problems. We began meeting there in the spring of 2013 was the first time we met We rent the building. We have about 60-100 attendees including children each sunday. We have families that come to work on farms for the summer.

19 –SPRINGFIELD MENNONITE CHURCH – Old Baptist Church

1.We are mostly Mennonites but we don't really consider ourselves a Mennonite Church; we are open to all nationalities and are not focused on Mennonites alone. The group started about 8 years ago and we are not under an umbrella of a larger group but like to fellowship with other churches. 2. Originally we met in the old Brownsville hall. We purchased the old Baptist church building in Springfield about 5 years ago. 3. John Dyck. About 110 members including children. 4. About 95% English and 5% German. 

5. For the most part not, we believe that teaching our children is the parents’ responsibility and to give them a biblical foundation. 6. Older women teach younger women and modest clothing. 7.No comment 

SCHOOLS:

1-MT SALEM CHRISTIAN SCHOOL – Lena Wall2-CHURCH OF GOD IN CHRIST MENNONITE SCHOOL- Les Doerksen3-CHURCH OF GOD SCHOOL – Henry Hildebrandt4.Calton Conservative5.Corinth West6.Shiloh Orwell7-Old Colony8.Church of Christ Disciples (Holy Rosary) Abram Ungar

1.When begin,location,number of students and staff, Principal, grades?2-A few reasons why you have private schools?3-Some key differences between your school and public schools?4-Where get curriculum, texts? Any contact with Ministry of Education? 5-A few ways your school day is different than the public school/ hours?

1- MT SALEM CHRISTIAN SCHOOL (Lena Wall)

1- We began in 1987.  We are located on Springfield Road in Mt. Salem.  We have 192 students and 19 staff. Our principal is Mrs. Lena Wall.  We offer JK-12.

2-Our goal is to educate our students from a biblical worldview; teaching them to understand and navigate the culture they live in from the perspective of God’s Word; not to “shelter” them from the world, but rather to prepare them to be responsible citizens, living out their faith in the world they live in.

3-We have small class sizes – capping at 20 students; we have a high degree of parent interest and involvement because they are paying “out of pocket” for their children’s education; we are faith-based and follow a belief system that is similar to the one that is taught in the home.4-Throughout our school we use the ABeka curriculum, which is a rigorous American Christian curriculum, rich in biblical values and very challenging academically.  Many of our high school textbooks are from Canadian publishers, ensuring that our students get their required high school credits.  We are registered with the Ministry of Education and follow all required reporting.  We also use the secondary school course descriptions as

our guideline when developing secondary courses, even though we are not an inspected school.

5-I think our school day is very similar to a public school day, other than we start the day with a Bible lesson and prayer. Our school day runs from 8:30-3:30.

CHURCH OF GOD IN CHRIST MENNONITE SCHOOL (Les Doerkson)

1-The school has been in operation approximately 7 years. At this time the school is in the church basement. We have two teachers and 11 students and we teach grades 1 to 9. 

2-We take the teaching of our children seriously and feel the public school environment is not conducive to proper development of Christian character.  Each child needs to make their own choice to be a Christian but to learn respect and fear of God is helpful in their future choices .

3-The differences would be that the public school teaches programs that are anti God and anti moral such as evolution, free sex etc, and that education is very important. We believe that a respect to God and a clean moral life are of high values. We value a basic education with a basis to serve God and mankind.

4-We do print some of our own but most curriculum comes from a government text book list.

CHURCH OF GOD SCHOOL (Henry Hildebrandt)

1-The Church of God Christian School was established in 1998 on John St N. Aylmer, Number of students 90-100, Staff 15, Henry Hildebrandt-Principal, Grades JK-12

2-Tailored approach to learning for individual students by tutoring and coaching; distraction-free learning environment (no TV, internet, smartphones) founded and maintained on Biblical principles and teaching which is rejected outright by the public school system

3-Hybrid of a structured school and homeschooling cooperative with a dedicated, majority volunteer staff; drugs/violence/tobacco/alcohol entirely non-existent;No government funding of any kind, in effect our families financially support both public and private school systems out of pocket

4-Curriculum is tailored to Ontario standards by using a combination of resources from specialty textbook suppliers and the Ministry of Education. We are working with and implementing Ministry accredited testing in our school in phases

5- All school days begin with a collective gathering of students and staff for a brief devotional and prayer time. We have regularly scheduled classes throughout the week specifically for the purpose of in-depth study of the Bible, Christian history, and their relation to our present day. Our school schedule is a 4 day intensive learning schedule with one day off for homework assignments or at cooperative work placements for the secondary school students.

SOURCES:

-Bergen, Peter. History of the Sommerfeld Mennonite Church. Altona: MB. Sommerfeld Mennonite Church, 2001

-Ens, Adolf. Subjects or Citizens:The Mennonite Experience in Canada l870-1925. Ottawa: University of Ottawa Press, 2004.

-Epp, Frank.Mennonites in Canada 1876-1920: The History of a Separate People. Toronto. MacMillan of Canada. 1974

-Epp, Frank. The Mennonites in Canada 1920-1940. A People’s Struggle For Survival. Toronto. MacMillan of Canada. 1982

-Epp, Marlene. Mennonites in Ontario:An Introduction. Waterloo. Mennonite Historical Society 1994, 2002, 2012

-Global Anabaptist Mennonite Encyclopedia Online

-Heppner, Jack. Search For Renewal: The Story of the Rudnerweider: 1937-1987. Winnipeg, Evangelical Mennonite Mission Conference, l987

-Interviews: Abe and Elizabeth Loewen, Aylmer; Henry Bergen, Pt. Burwell; William Janzen, Ottawa; Abe Harms, Aylmer, ?

-Janzen, William. On the Mennonites Who Have Come from Mexico to Southern Ontario. Ottawa. Mennonite Central Committee. 1974

-Janzen, William. Build Up One Another: The Work of MCCO with the Mennonites who have come from Mexico 1977-1997. Kitchener. Mennonite Central Committee, 1998

-Janzen, William.Now We See through A Mirror Dimly: A Report on a Ten Day Visit with Kanadier Colony Mennonites of Mexico.Ottawa, Mennonite Central Committee l977

-Martens, Hildegaard – Mennonites from Mexico. Their Immigration and Settlement in Canada Research Report . Ottawa?Canada Manpower and Immigration. l975

-Martens, Hildegaard – The Relationship of Religious to Socio-Economic Divisions Among the Mennonites of Dutch, Prussian, and Russian Descent in Canada. PHD Thesis, University of Toronto, 1977.

-Plett, Delbert,ed. Old Colony Mennonites in Canada 1875-2000. Steinbach, MB, Crossway Publications, 2001

-Plett, Harvey. Seeking to be Faithful: The Story of the Evangelical Mennonite Conference. Steinbach. Evangelical Mennonite Conference, 1996

-Quiring, David – Mennonite Old Colony Vision: Under Seige in Mexico and the Canadian Connection Steinbach MB. Crossway Publications 1997 2003?

-Reimer, Margaret – One Quilt, Many Pieces: A Guide to Mennonite Groups in Canada. Herald Press 2008

-Regehr, T D. Mennonites in Canada l939-70. A People Transformed. University of Toronto Press, l996

-Sawatsky, Leonard. They Sought A Country: Mennonite Colonization in Mexico. University of California Press. 1971

-Sawatsky, Ron – Taped Interviews

NEWSPAPERS:-The Canadian Mennonite-Mennonite Reporter-Aylmer Express-Times Journal Series on Mennonites

UNPUBLISHED

Ariss, DyckEleanor Griffin Report Re-Mennonite Pupils in Elgin County, l975Eleanor Griffin Information on Attendance of Mennonite Students, l971Jackie VanRyswyk A Profile of the Mennonite Community in Elgin County Elgin St.Thomas Health Unit 1993Mrs Brenda Schenkel. Elgin St.Thomas Health Unit l972