The Swiss Volhynian Kaufman's - to Kansas

Compiled by: Barry L. Kaufman, Houston, Texas
19 Jan 1998 (Rev2 - 3 Apr 2005)
(used here with permission)

SWITZERLAND

The Kaufman family originated in Switzerland where they lived in and around the village of Steffisburg which is near the Aare River valley and mountain slopes of the Canton (state) of Bern. Life was difficult in these solitary valleys and mountain slopes of the area. Much of the work was done by hand. These Anabaptists specialized in dairying, farming, and fruit raising. Despite many difficulties, they became outstanding farmers - pioneers in Swiss agriculture, contributing to the advancement of that science.

RELIGION

The Kaufman family along with many of their neighbors were followers of the Anabaptist Movement which had its origins with Martin Luther, a Roman Catholic priest, in 1517 when he started the Reformation. A Swiss priest, Ulrich Zwingli, instituted a similar set of reforms in the city of Zurich, Switzerland in the period 1520-23. Several young men were attracted to the teachings of Zwingli but broke away as early as 1523 when they questioned the authority of the State to determine the nature of the Reformation. Other smaller issues existed including baptism. By 1525 this growing rift of ideals grew to the point of the effective formation of the Anabaptist movement under the leadership of a man by the name of Grebel. Zwingli and the Zurich City Council reacted against the Anabaptists with a program of intense persecution. This began the centuries of religious persecution and geographical movement of these Swiss Anabaptists. These people pursued religious idealism in a vigorous, radical, and uncompromising manner. The Anabaptists attempted more than any other group in the Reformation to renew unadulterated original Christianity. They seemed radical because of their total commitment to the Christian ideals presented in the Gospels. Today, the Anabaptist remnants are called Mennonites because Menno Simons, 1496 - 1561, a converted Roman Catholic priest, effectively organized the many scattered and confused Anabaptist elements into a common movement or church. While he was not their founder, he was the most effective organizer of a sectarian group already in existence. In the later split of 1693 - 1698, the Alsace Mennonite churches followed the leader Ammann, and became known as Amish.

MONTBELIARD

The Swiss Volhynian Kaufmans can be traced to Jacob Kaufman, listed as being from the Alsace (now France). Persons with the Kaufman name arrived in Montbeliard in the year 1709, supposedly coming directly from Switzerland. However other families from whom they were inseparable came to Montbeliard from Switzerland via Alsace. A large group of Mennonites arrived in Alsace in 1671 from Switzerland although smaller groups arrived as early as 1643. Special privileges (religious freedom and exemption from the military) were extended to entice this large group of Swiss farmers to repopulate the Alsace following the Thirty Years War (1618 - 1648) which wiped out most farming communities and destroyed the productive qualities of the land. However, complaints against them and objection to their special privileges were soon filed, and on the basis of such protests, King Louis XIV of France informed his local authorities in 1712 that Mennonites were not to be tolerated in his domain. A large portion of these Mennonites fled the Alsace before and following this decree to Montbeliard, a duchy not under the jurisdiction of Louis XIV.

The unscrupulous and somewhat queer Prince Leopold-Eberhard welcomed the Mennonites to Montbeliard. He was happy to have such capable, hardworking, and plain folk who were ignorant of his former evil deeds. Despite later restrictions, the Mennonite community grew. Beginning in 1713, the eighteen century saw an almost continual movement of individuals and small groups between the Alsace and Montbeliard, and a trickle of individuals from Switzerland to Montbeliard.

For almost 90 years, the Kaufmans lived in Montbeliard where they farmed and maintained dairy cattle. The most significant fact in the religious life of the community is that the church at Montbeliard was Amish. Drawings of this time show the prescribed cut of clothing, hooks and eyes, and beard. The Mennonites at Montbeliard formed a tightly-knit socio-religious community, with strong primary group feelings. They considered themselves as pilgrims and strangers, never feeling completely secure at any time. They lived simply and worked hard. Not given to wordiness, they were always true to their obligations and word. They did not attach great significance to political change, although they often felt the effect of them. They practiced mutual aid, assisting one another in the time of need. In times of public misfortune, they contributed liberally. They lent money in the brotherhood without interest. Baptism was administered at the age of about 15. Church services were held about every two weeks, with Sunday strictly observed as a day of family visitation. Application to the government to build a church was never granted so church services were held in homes on a rotating basis. They did secure permission to organize their own school. The Mennonites kept the Swiss dialect in worship and in conversation. They engaged in agriculture, milling, cheesemaking, weaving, shoemaking, and medication for man and beast. Antagonism against the Mennonites was because of their religious views, their refusal to take part in the public welfare, and their ability as farmers. A Mennonite community continues to exist at Montbeliard to the present time.

POLAND

A party of six Mennonites families left Montbeliard for Poland on 8 Feb 1791 with a passport issued by the Montbeliard government on 2 Feb 1791. Peter Kaufman and Elizabeth Graber are specifically noted separately in the passport since application was made prior to their marriage on 30 Jan 1791. It would appear that their leaving Montbeliard was occasioned by the inducements offered by Prince Adam Czartoryski, whose service they were entering as indicated on their passport. Prince Czartoryski, in 1782, had inherited his father's vast land holdings, including a manor in Volhynia (Ukraine). The Prince, being a progressive and liberal person, wanted skilled West Europeans to develop his more backward lands. In the context along these lines, he specifically invited the Montbeliard Mennonite farmers to settle on this manor. A possible direct link between the Czartoryski family and Montbeliard was the marriage of the second daughter of Prince Czartoryski to Prince Louis of Wurttemberg (Montbeliard was under the jurisdiction of Wurttemberg). In addition, the German wife of Prince Czartoryski may have been influential in the transaction.

They proceeded to Poland and settled temporarily in Podolia for a few years almost certainly because of the disturbed conditions with the partitioning of Poland. They are known to have relocated at Urszulin soon after 1795. Both Podolia and Urszulin were the lands of Prince Czartoryski. The group settled in Urszulin and within a short time established the new village of Michelsdorf. These two villages, only one mile apart, were both lived in but Michelsdorf became the more important of the two with Urszulin perhaps being abandoned after some years. Both of these villages were within the area which became a part of Austria in the third partitioning of Poland in 1795. The two villages were located on marshy land, better adapted to grazing than to grain production. The Mennonites specialized in dairying and cattle raising, selling their products of milk and butter in the surrounding larger towns. Although they were able to maintain themselves financially, the opportunities for economic advancement were not good.

VOLHYNIA

Dissatisfied with farming conditions, and learning of better opportunities in Volhynia, the Kaufman family and a small group left Michelsdorf in 1837 and settled in Horodischtz, Volhynia (Ukraine), two miles east of Rowno. In the post World War II period most or all of Volhynia has been absorbed into the Ukraine.

Here too the beginnings were difficult. The land was wooded; agricultural conditions were favorable to livestock production. Although they were without a church building, the group met under the leadership of the Elders and minister Peter Kaufman. Horodischtz was a rather large village and not solidly Mennonite.

The large families of the Mennonites in Volhynia necessitated a constant search for more land which had become increasingly scarce in the Dubno area during the middle of the nineteenth century. Fortunately, the progressive Czar, Alexander II, attempted to improve the lot of the Russian peasant during this period of history. On 19 Feb 1861, he signed the bill abolishing serfdom. This move opened large tracts of land in Eastern Volhynia for peasant ownership. This resulted in a large migration from Western Volhynia to Eastern Volhynia in 1861 to the village of Kotosufka (post office Horoschok). This village was approximately three miles from the village of Neumanufka and people living in the two villages obtained land between them to build their homes on the main connecting road. It was necessary to clear some wooded lands but the soil was fertile, and in the thirteen years of residence considerable economic progress was made. Ownership of the land legally resided with the village and was parceled out to the farmers. A church was built half way between the two villages and there was a schoolhouse in each village. During the years in Volhynia the Swiss Mennonites moved from an Amish orientation to a more moderate Mennonitism. Sometime during the year 1870, news was received that the Mennonite privileges of religious freedom and military exemption were to be withdrawn as the Czar moved toward Russianization. In the light of these developments the Swiss Volhynians concluded that their spiritual objectives would only be retained through migration.

A minor factor in the Mennonite migration was jealousy as the Mennonite colonies increased in wealth and exclusiveness. Though some assimilation had occurred, the Mennonites were generally unique on the Russian culture scene and this was irritating to the nationalists. The Mennonites were separated from the natives by social and religious barriers; and held together by religion, language, racial pride, consciousness of superior culture, and marked by special privileges. In the end, it was not the negative attitudes of their neighbors but the policies of Russianization and militarization that were decisive in the Mennonites migration.

In the Spring of 1873 they sent a delegation to America to explore the possibility of settlement. With a favorable report, in the Fall of 1873, they set about making plans to migrate the following summer. This decision was not without fears however. P. R. Kaufman stated that he had a book in his home which described America as a land of poison snakes, lions, tigers, and dangerous Indians.

They advertised their lands which they sold at a loss. Travel required birth certificates and marriage certificates which the church issued. Another problem was money. Tickets for the journey required eighty dollars which were covered by loans from American Mennonites and specially negotiated arrangements with the Inman Steamship Lines.

AMERICA

Joseph N. Kaufman was the family immigrant to America. His family, including his wife Barbara Graber and their six children, left their village of Kotosufka in the Volhynia region of the Ukraine, Russia on 6 Aug 1874 with 73 other families. They were driven by their neighbors and friends to the nearest train station. Often they parted with their friends and neighbors with tears but never without singing this impressive farewell song which is believed written by their capable leader, Elder Jacob Stucky, and which is quoted in the following four verses.

The time has come for us to part,
The journey to America to start.
Where thousands are content to stay,
This gives us courage on our way.

To you dear relatives and friends,
We reach to clasp, once more your hands.
And though we will not meet again,
Our hearts and minds must calm remain.

Be steadfast, happy, and be strong,
Yes, let us join the farewell song.
We will not go beyond God's care,
No, He is there, He's everywhere.

Farewell deal Fatherland to thee,
Farewell to friends we'll never see.
Until we reach that glorious shore,
Where we will meet to part no more.

The Swiss Mennonites were poor-- some would say they were peasants. To emigrate they needed money and the necessary legal documents. Securing passports was difficult since the information needed was not always readily available and included such things as: the name, address, and age of each person; the date of entry into Russia and why; the religion; the privileges enjoyed; and the reason for leaving Russia. The petition to secure the necessary passports also required the number and names of all who wanted to emigrate. The petition with all the necessary information was sent to St. Petersburg and in Spring of 1874 the passports came which allowed them to leave Russia. These passports cost each family approximately $50.00. Besides a passport, each person had to have a ticket which cost about $80.00 per adult. Children from ages 1-15 went for one half rate and infants under one year were free. These rates covered passage by steerage which provided few amenities, if any. In some sources we are told that passage was secured for $35.00 to $40.00. Many of the poorer families did not have the money to pay for these tickets. So many of the Swiss Mennonites, as well as other Mennonites, came to the United States on money advanced by the American Mennonites largely through the Board of Guardians. Some of the Swiss Mennonites received loans which paid for the journey, but they were expected to repay the debt either by labor upon arrival in the United States, as many did, or in some other way. The Swiss Mennonites came on the Inman Line because the Board of Guardians had been able to arrange for cheaper rates with this company. In view of their poverty, it is not amiss at all to suggest that is was something of a miracle that they managed to scale the legal and economic hurdles. Incidentally, those who secured the necessary tickets were allowed about 20 cubit feet of freight for each adult ticket and the railroad companies generally permitted 150 pounds for each adult ticket (about two large suitcases).

They traveled overland via train to Hamburg, Germany, by boat to England, and by train across the English countryside to Liverpool. There they boarded the S.S. City of Richmond, Samuel Brooks, master for the crossing of the Atlantic, arriving in the Port of New York on 31 Aug 1874. They then traveled to Illinois where they lived for a short time to work off their travel debt to American Mennonites. This is where Andrew H. Kaufman was born in Tremont IL on 24 Nov 1875, just 15 months after his family had left their Russian homeland. Shortly afterward they traveled via train to join other Swiss Mennonites in central Kansas where they have lived happily even since. The descendants of the Joseph N. Kaufman family still enjoy religious freedom and remain part of a relatively close-knit community to this day in and around the city of Moundridge, McPherson County, KS where they have been successful wheat farmers, teachers, professionals and skilled tradesmen for over 120 years.

(Most of this information is taken from "The European History (1525 - 1874) of the Swiss Mennonites from Volhynia" originally a doctoral thesis by Martin H. Schrag and edited & copyrighted 1974, by Harley J. Stucky; Mennonite Press, Inc.; North Newton, Kansas 67117). The genealogical information is from many sources including the internet site maintained by Family Tree Maker for the World Family Tree Project and other internet sites.

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KAUFMAN - DIRECT ANCESTOR GENEALOGY

1. JABOB KAUFMAN b. Abt. 1532, d. Unknown

2. JACOB KAUFMAN b. Abt. 1562 in Schopfen, Canton Basel, Switzerland
d. Unknown; m. 11 May 1584 in Steffisburg, Canton Bern, Switzerland, ANNA BUERCKI b. Abt. 1562 in Trimstein, Canton Bern, Switzerland; d. Unknown

3. NIKLAUS KAUFMAN b. 10 Dec 1593 in Steffisburg, Canton Bern
Switzerland; d. Unknown; m. 17 Jan 1616/17 in Steffisburg, Canton
Bern, Switzerland ELSBETH BLANK b. 21 Feb 1590/91 Erlenbach,Canton
Bern, Switzerland; d. Unknown

4. MICHAEL KAUFMAN b. 1 Oct 1620 in Steffisburg, Canton Bern, Switzerland; d. Unknown; m.1 Oct 1646 in Steffisburg, Canton Bern, Switzerland ANNA BRENDLI b. Abt. 1625; d. Unknown

5, ISAAC KAUFMAN b. 20 Nov 1653 in Steffisburg, Canton Bern, Switzerland ; d. 1715; m. 18 Feb 1675/76 in Steffisburg, Canton Bern, Switzerland ELSBETH MERGERDT b. 1657 in Erlenbach, Switzerland; d. 1715 in Bern, Canton Bern, Switzerland

6. MICHAEL KAUFMAN b. 27 Jan 1677/78 in Steffisburg, Canton Bern, Switzerland; d. Unknown; m. 27 Apr 1701 in Steffisburg, Canton Bern, Switzerland VERENA STAUFFER b. Abt 1678; d. Unknown

7. JACOB KAUFMAN b. 20 Dec 1705 in Steffisburg, Canton Bern, Switzerland; d. 23 Feb 1780 in Montingo, Levoncourt, France; m. Abt. 1737 in Haut Rhin, Mortzwiller, France MARIA AMSTUTZ b. 24 Apr 1704 in Siegriswill, Canton Bern, Switzerland; d. 22 Feb 1785 in Montingo, Levoncourt, France

8, JACOB KAUFMAN b. 1747 in Belfort, France; d. 5 Feb 1781 in Bendorf, France; m. 9 Nov 1762 in Montingo, Levoncourt, France FRENI EICHER b. Abt 1747 , d. Unknown

9. PETER C. KAUFMAN b. 1770 in Montbeliard; France; d. Unknown; m.30 Jan 1791 in Doubs, Montbeliard ELIZABETH GRABER b. 1773 Montbeliard, France; d. Unknown.

10. JACOB KAUFMAN b. 1800 in Michelsdorf, Poland; d. 1873 Horodischtz, Ukraine; m. 30 Aug 1832 ANNA KREHBIEL b. Abt 1800; d. 15 Dec 1845

11. JOSEPH N.KAUFMAN b. 12 Jul 1837 in Kotosufka, Ukraine; d. 21 Feb 1928 in Kingman KS; m. 16 Nov 1858 in Volhynia, Ukraine BARBARA GRABER b. 6 Jan 1842 Kotosufka, Ukraine; d. 1 Mar 1928 in Moundridge, KS

12. ANDREW H. KAUFMAN b. 24 Nov 1875 in Tremont IL; d. 19 Jul 1975 in Moundridge KS; m. 30 Oct 1904 in McPherson County, KS MAGDALENA EMMA KREHBIEL b. 28 Nov 1875 in Donnellson, IA; d. 14 Jul 1964 in Moundridge KS

13. ALVIN DANIEL KAUFMAN b. 21 Jul 1916 in Moundridge KS; d. 12 Jun 1978 in Baton Rouge LA; m. 15 Jun 1941 in Newton, Harvey County, KS
BONNIE LEE KENNEDY b. 4 Aug 1919 in Newton KS; d. 5 May 1969 in
Baton Rouge LA

14. BRADFORD RAY KAUFMAN b. 1 Feb 1943 in Ft. Monroe, Elizabeth City County, VA; m. 3 Jul 1971 in Baton Rouge, East Baton Rouge Parish, LA
JEAN ELIZABETH NANCE b. 7 Mar 1948 in Newton MS.