Village Of Unsettled Yearnings

Concensus and dissent, persistence and rapid change were at the heart of Yarrow's rich cultural life. These tensions, especially the inevitability of assimilation, walked hand in hand with the young pioneer settlers born in Russia and the next generation born in Canada. There was no possibility that the new generation would be absorbed into a Russian colony ethos or would move elsewhere in order to perpetuate it. Those who grew up in the early years of this community cannot go home again save in memory; the memories of a way of life and its webs of relationships and their meanings will probably die with that generation or those just a few years younger. "Village of Unsettled Yearnings" harnesses these memories to the surviving records and gives words to them.

Moving Meals and Migrating Mothers: Culinary cultures, diasporic dishes and familial foodways explores the complex interplay between the important global issues of food, families, and migration. We have an introduction and twelve additional chapters which we have organised into three parts: Part I Moving Meals, Markets and Migrant Mothers; Part II Migrating Mothers Performing Identity through Moving Meals; Part III Meanings and Experiences of Migrant Maternal Meals. Although these parts are not mutually exclusive, they are meant to emphasize socio-cultural and economic considerations of migration (Part I), the food itself (Part II), and families (Part III). We have a wide geographic representation, including Europe (Ireland and France), the USA, Canada, New Zealand, and Korea. In addition, we have contributors from all stages of career, including full professors, as well recent doctoral graduates. Overall the contributions are interdisciplinary, and therefore use a variety of methodologies, although most make use of traditional social sciences methods, including interviews and ethnographic observations.

Today, more and more grandmothers around the world are taking on varied responsibilities and many roles, sometimes concurrently. Consequently, grandmothers continue to play, as in the past, an influential role not only in the lives of their grandchildren, but also in our communities and in society more broadly. Grandmothers and Grandmothering: Creative and Critical Contemplations in Honour of our Women Elders, as the title suggests, seeks to pay homage to our grandmothers and their contributions to society. As well, it aims to explore the textured and complex phenomena of grandmothering from a range of disciplines and cultural perspectives. Our hope is that this collection challenges preconceived notions of what it means to be a grandmother and provides insight into the multifaceted nature of grandmothering.

Mothering Mennonite marks the first scholarly attempt to incorporate religious groundings in interpretations of motherhood. The essays included here broaden our understanding of maternal identity as something not only constructed within the family and by society at large, but also influenced significantly by historical traditions and contemporary belief systems of religious communities. A multidisciplinary compilation of essays, this volume joins narrative and scholarly voices to address both the roles of mothering in Mennonite contexts and the ways in which Mennonite mothering intersects with and is shaped by the world at large. Contributors address cultural constructions of motherhood within ethnoreligious Mennonite communities, examining mother-daughter relationships and intergenerational influences, analyzing visual and literary representations of Mennonite mothers, challenging cultural constructions and expectations of motherhood, and tracing the effects of specific religious and cultural contexts on mothering in North and South America.’

Mennonite Women in Canada traces the complex social history and multiple identities of Canadian Mennonite women over 200 years. Marlene Epp explores women’s roles, as prescribed and as lived, within the contexts of immigration and settlement, household and family, church and organizational life, work and education, and in response to social trends and events. The combined histories of Mennonite women offer a rich and fascinating study of how women actively participate in ordering their lives within ethno-religious communities.

Assembling scholars from nursing, women's studies, geography, native studies, and history, this volume looks at the experience of nurses in Newfoundland and Labrador, northern Saskatchewan, northern British Columbia, and the Arctic and features essays on topics such as Mennonite midwives in Western Canada, missionary nurses, and Aboriginal nursing assistants in the Yukon. Contributors illuminate the larger themes of religion, colonialism, social divisions, and native-newcomer relations. Special attention is paid to nursing in Aboriginal communities and the relations of race to medical work, particularly in connection to ideas of British ethnicity and conceptualized meanings of "whiteness." An informative collection of fascinating works, Caregiving on the Periphery provides insight into the history of medicine in Canada and the long-established importance of women for the country's wellbeing.

Mennonites are often associated with food, both by outsiders and by Mennonites themselves. Eating in abundance, eating together, preserving food, and preparing so-called traditional foods are just some of the connections mentioned in cookbooks, food advertising, memoirs, and everyday food talk. Yet since Mennonites are found around the world – from Europe to Canada to Mexico, from Paraguay to India to the Democratic Republic of the Congo – what can it mean to eat like one? In Eating Like a Mennonite Marlene Epp finds that the answer depends on the eater: on their ancestral history, current home, gender, socio-economic position, family traditions, and personal tastes. Originating in central Europe in the sixteenth century, Mennonites migrated around the world even as their religious teachings historically emphasized their separateness from others. The idea of Mennonite food became a way of maintaining community identity, even as unfamiliar environments obliged Mennonites to borrow and learn from their neighbours. Looking at Mennonites past and present, Epp shows that foodstuffs (cuisine) and foodways (practices) depend on historical and cultural context. She explores how diets have evolved as a result of migration, settlement, and mission; how food and gender identities relate to both power and fear; how cookbooks and recipes are full of social meaning; how experiences and memories of food scarcity shape identity; and how food is an expression of religious beliefs – as a symbol, in ritual, and in acts of charity. From zwieback to tamales and from sauerkraut to spring rolls, Eating Like a Mennonite reveals food as a complex ingredient in ethnic, religious, and personal identities, with the ability to create both bonds and boundaries between people.

From the 1930s to the 1980s, the North American countryside faced a profound cultural transformation in which a once-unified rural society became fragmented and dispersed. Families wishing to remain on the farm were required to accept new levels of automation, while others, unwilling or unable to make the change, migrated to nearby towns or regional cities. The cultural reformulation that resulted saw the emergence of a genuine rural diaspora. The growing cultural and physical separation was especially true for close-knit, ethno-religious communities, Mennonites, in particular. Forced into regional cities, the kaleidoscopic urban culture further fragmented the Mennonites into disparate social entities. In Diaspora in the Countryside, the phenomena of rural fragmentation is examined by comparing and contrasting two closely-related but distinctive Dutch-Russian Mennonite communities located in different parts of the continent: Kansas and Manitoba, respectively. By systematically comparing these communities, two distinctive responses to the mid-twentieth century 'Great Disjuncture' are made apparent. Royden Loewen also contrasts the cultural changes of these farm families to the cultures their kin adopted in nearby towns and cities. Loewen charts not only the dispersion of two rural communities, but follows their former residents as they reformulate their lives in new settings.

Having a title that suggests that I was born to do something for three generations of Russlaender Mennonites is a bit crass, and yet that is what three testimonial contributors suggest, though unknown to one another. "Peter Penner's rich and varied life exemplifies bridge-building between the worlds of church and academy. Situated as he was on the physical 'edge' of Mennonite communities for much of his career, his perspective on their history and identity is full of insight. As pastor, teacher, scholar, and volunteer, he has brought a critical yet gentle and loving eye to a lifetime of service." Marlene Epp, University of Waterloo Another, the late Paul Toews, Fresno, CA, historian, "This autobiography of Peter Penner is a vivid and powerful story of combining objective and dispassionate scholarly analysis with deep religious commitments." A third, a non-Mennonite wrote: His research and exposition of the MB Mission to India "brought together the accumulated and finely honed scholarly skills, both historical and theological, that Peter Penner possessed." Robert Eric Frykenberg, University of Wisconsin While this Memoir covers three generations, each of which has brought its different experiences, excitements, and decision-making, one constant has been the Mennonite faith and culture with which I was imbued in those first thirty years. What were those years like for me? Justina, herself the greatest of volunteers, has been my wife and companion for more than two generations. We have touched many lives, have seen many things, and have stories to tell.