Mennonites in Canada, 1939-1970

Regehr, T.D.

doi:10.3138/9781442677227

Cited by 12 publications

(3 citation statements)

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“…Following World War II, a steady stream of DutchGerman Mennonites have left the traditional rural farming life for metropolitan areas such as Winnipeg, Manitoba [Regehr, 1996]. Recently it was estimated that 27,000 descendants of the original settlers still follow the Mennonite way of life in Canada [Hall and Kulig, 2004].…”

Section: Current Situationmentioning

confidence: 99%

Unique disease heritage of the Dutch‐German Mennonite population

Orton

Innes

Chudley

et al. 2008

American J of Med Genetics Pt A

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The Dutch-German Mennonites are a religious isolate with foundational roots in the 16th century. A tradition of endogamy, large families, detailed genealogical records, and a unique disease history all contribute to making this a valuable population for genetic studies. Such studies in the Dutch-German Mennonite population have already contributed to the identification of the causative genes in several conditions such as the incomplete form of X-linked congenital stationary night blindness (CSNB2; previously iCSNB) and hypophosphatasia (HOPS), as well as the discovery of founder mutations within established disease genes (MYBPC1, CYP17alpha). The Dutch-German Mennonite population provides a strong resource for gene discovery and could lead to the identification of additional disease genes with relevance to the general population. In addition, further research developments should enhance delivery of clinical genetic services to this unique community. In the current review we discuss 31 genetic conditions, including 17 with identified gene mutations, within the Dutch-German Mennonite population.

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Section: Current Situationmentioning

confidence: 99%

Unique disease heritage of the Dutch‐German Mennonite population

Orton

Innes

Chudley

et al. 2008

American J of Med Genetics Pt A

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show abstract

“…6 The story of Ailsa Craig Boys' Farm is just one facet of a broader Mennonite history that was adapting and accommodating itself to Canadian society during the post-World War II era. 7 It is also an important part of the story of the developing welfare state in mid-twentieth century Canada. P.T.…”

Section: Historical Papers 1997: Canadian Society Of Church Historymentioning

confidence: 99%

Christian Love Meets Government Regulations: From Ailsa Craig Boys’ Farm to Craigwood, 1954-1970

Marr¹

1997

HP:CSCH

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“…Employees were expected to think first and foremost of the business and, beyond that, to trust the goodwill and generosity of their employer. 19 The willingness of Mennonites to accept managerial authority, even as they accepted the authority of their fathers, husbands, and church leaders, made them model employees from an employer's perspective. 20 This deference resulted from the Mennonite stance of Gelassenheit; humility, meekness and conformity to the community translated into submission in the workplace.…”

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confidence: 99%

Work in Mennonite Theological Perspective

Thiessen¹

2004

HP:CSCH

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Twentieth-century Canadian and American Mennonites altered their image as a rural people as they moved to the cities and established or found work in businesses, a process that accelerated after the Second World War. Whereas in 1941, 87% of Canadian Mennonites were rural, by 1971 that figure had dropped to 56%. 1 This rural-to-urban transformation necessitated a re-examination of Mennonite religious beliefs. While there is no explicit and uniquely Mennonite theology of work, Mennonite attitudes toward labour have been shaped by religious understandings of Gelassenheit, nonresistance and agape. Shifts in emphasis among these three concepts reveal that in the last fifty years, Mennonites have confronted issues of social responsibility and questions of power in their theology, with implications for their response to labour issues.Gelassenheit often is translated from the German simply as "yieldedness" though it stands for a much more elaborate philosophy of thought, involving not merely the submission to God of individuals as is commonly preached by evangelical Christians, but also submission of the individual to the faith community. 2 Agape is a form of love that emphasizes one's relationship with and obligation to one's neighbours. Nonviolence at first was defined as pacifism but later came to be equated with nonviolent resistance. All three of these themes are connected closely to each other, and are interpreted in different ways by three central figures in twentieth-century Mennonite theological understanding: Guy F. Hershberger, J.

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Mennonites in Canada, 1939-1970

Cited by 12 publications

References 0 publications

Unique disease heritage of the Dutch‐German Mennonite population

Unique disease heritage of the Dutch‐German Mennonite population

Christian Love Meets Government Regulations: From Ailsa Craig Boys’ Farm to Craigwood, 1954-1970

Work in Mennonite Theological Perspective

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