Solanum Lycopersicum-Lovers All

 (This article was first published in the Manitoba Cooperator on April 28, 2026.)

 

“Linda, have you planted tomatoes yet?” she asks, when we’re just barely into the last month of the year. At ninety, she’s still up and about, albeit stooped and slower due to arthritis. Still, she’s interested in what’s happening in our community and looks forward enthusiastically to that first tomato of the season. She never forgets to mention how Michael always brings her a box of tomatoes in the fall when he cleans out the greenhouse. “I cover them and keep them in a cool place,” she explains, “What a blessing that for so many years, we’ve enjoyed fresh tomatoes in March already!” Michael, my husband has been raising greenhouse tomatoes since 2005. I joined this tomato-growing venture in 2019 when I married him.

Tomatoes have been gracing our tables and gardens for so long, it’s hard to imagine they were once growing wild in the Andes of western South America and considered poisonous. Eventually, they were cultivated by the Indigenous people, and brought to Central America and Mexico. In the early sixteenth century when the Spanish arrived, they learned about a food crop known as tomatl. They took some seeds home and soon tomatoes were grown and enjoyed in many places in Europe.  European colonists brought the tomato back to the Americas in the early 1700s, but it was grown only as an ornamental plant in the northern colonies, including what is now Canada. In the southern regions however, it was grown for its fruit. It took until the early 1900s for the popularity of tomatoes to become widespread throughout the United States. This fruit had several names over the years, including wolf peach, gold apple and poison apple. The French called it pomme d’amour, love apples. As you've probably guessed, or already knew, the scientific name for tomato is Solanum Lycopersicum.

Today, tomatoes are grown all over the world; in family gardens, commercial farms, greenhouses and in patio pots. Flavoursome and nutritious, tomatoes are a preferred staple on the table of most people.

The first week of Advent finds many people, including me, busy with Christmas preparations: sewing, creating gifts and writing Christmas greetings. For one evening around that time, Michael and I turn our thoughts to the spring growing season. For us it starts with a hundred miniscule yellow seeds. We plant these in a tray with narrow cells filled with soil. Each cell receives a tiny seed planted in it. We keep the tray of seedlings under grow lights at our house for about six weeks, at which time they’re ready to be transplanted in the greenhouse. That way we don’t have to heat the greenhouse during some of winter’s coldest weeks.

The tomato seed variety we’ve been planting the past few years, is KIVU beefsteak greenhouse tomatoes. We’ve had great germination results and the mature plants yield an abundance of large, plump tomatoes.

A few days after they’re planted, the first seedlings usually poke through the soil surface. By Christmas the tray is full of three-to-four-inch tomato plants, which already have their distinct tomato aroma. I breathe in the rich summery scent and start dreaming of that first fresh tomato sandwich.

So amazing that a tiny tomato seed grows into a twenty-foot vine! Curious about their full-grown length, we measured one, a few years ago, when we were taking them down in the fall. These productive vines, supply our community with fruit from April to September, when the ones in the garden are ready. Yes, tomatoes identify as fruit! As British journalist, Miles Kington cleverly puts it: “Knowledge is knowing the tomato is a fruit. Wisdom is not putting it in a fruit salad.”

It’s wonderful to watch our seedlings sprout and grow over the holidays – a miraculous promise of spring throughout the Yuletide season.

In early January the seedlings are ready to be moved to the greenhouse and transplanted into bigger pots. Almost daily we notice changes as they grow. At month’s end, they’re transplanted for the final time into two-gallon pots, where hopefully they’ll grow and thrive until September.

Only half the greenhouse is used until February; then the plastic dividing wall is removed, the pots are spread in four rows and the automatic watering system set up. A dripper is stuck into the soil of each pot, whereby the plants are watered every two hours. This is also how nutrients like calcium, magnesium and tomato fertilizer are applied; added into the water. It’s also important to give them plain water once a week to flush out the salt which accumulates from the fertilizer.

When the plants are about two feet tall, a bailer twine is attached near the bottom of the stem with a special clip. The twine is on a spool with a hook, so more is available as needed throughout the season. The twine is then wound around the stem and finally hung onto a cable near the ceiling. This process helps to support the plants as they grow. Several times throughout the growing season, we take the hooked plants down and lay them onto the boards on top of the pots. About three feet of the plant will remain upright as the twine is lengthened, then hooked to the cable again, until the plant has grown tall enough to repeat this process.

For greenhouse tomato plants to thrive, they need sunlight and plenty of water with a daily dose of vital nutrients. Additionally, they must be pollinated between 11:00 AM and 2:00 PM daily. Since there are no bees in our greenhouse, we do this by using a hand-held cordless super-power turbo fan to blow air at the blossoms of every plant. We’ve been fortunate that we’ve never had to spray our plants for things like Blight or bugs.

By the middle of February, the first blossoms appear; two weeks later, tiny tomatoes are visible. In late March or early April, we pick the first few tomatoes. Several weeks after that, we’ll harvest a three-gallon pailful. This amount increases weekly, until they reach peak production in June, July and August. We usually pick them ripe or when they’ve turned orange. Once a week we take one or two banana boxes of tomatoes to the communal kitchen for all to enjoy. Over the course of a season, we generally harvest around 200 pails, (910 kilograms) of tomatoes.

The excitement of picking that first ripe tomato each year never turns stale. Until then, we wait impatiently for those tangy fresh tomato slices, topped with cheese on homemade whole wheat bread. Above all, we savour the joy of growing tomatoes for our community, and seeing people enjoy this tasty fruit!

 Food journalist, Kathleen Purvis shares this thought: “A tomato sandwich is an excellent example of the maxim that the simplest ingredients yield the highest reward: Bread. Mayonnaise. Tomato. Salt. Pepper.” Nevertheless, we all make tomato sandwiches according to our own tastes.

My friend, Maria and enthusiastic nonagenarian, who loves tomatoes more than any one I know, often tells me, “I’m so thankful we have fresh tomatoes almost all year. In March already, you bring me the first one!” 

As my Glanzer Ankela, grandma used to say, “Besser braucht mer’s aff der Welt nimmer hob’n!” 

This was her way of saying, One couldn’t wish for anything better!

 

Navigating Traditions and Innovation

 

Kenny Wollmann, Editor, Navigating Tradition and Innovation: Essays Commemorating the Permanent Settlement of Hutterites in Manitoba, Baker Hutterite Community, Hutterian Brethren Book Centre, 2024, 401 pages. ISBN 978-1-927913-86-4 (paperback)

Anyone embarking on a Manitoba road trip, via the TransCanada Highway from Winnipeg to Brandon is sure to spot a number of Hutterite communities, some of which were established more than a hundred years ago. Continuing down any other major route, one encounters a few more. A closer look at most of them indicates that they contribute to Manitoba’s agricultural sector, given the expansive barns and an ample array of large farm machinery. Furthermore, some of the sprawling buildings on many colonies house state-of-the-art manufacturing facilities. (There’s more on this diversification endeavor in Simon Evans and Peter Peller’s essay, Beating the Squeeze.) Obviously, the Hutterites have come a long way since 1918, when they first settled in Manitoba. Back then, the power used to farm the land was of the equine variety, as opposed to today’s massive machines.

Wollmann’s engaging introduction, laments the fact we “still have not produced an adequate number of trained professionals commensurate with our population; unlike our Anabaptist cousins, we have not established educational institutions, hospitals, or publishing houses…” Also lamentable is our dearth of Hutterite writers: it would have been good to see more featured in this anthology. Hopefully, the next compilation will include more than two! This is not to down play the contributors who have dedicated time and expertise to research, translate and write about Hutterites and/or history. Each one adds an interesting, insightful and informative dimension to the whole.                              

Wollmann has compiled a comprehensive collection of thought-provoking essays, on a wide variety of topics:

·       Jakob Hutter: His Life and Thought

·       Moravian Hutterites and the Beginning of Anabaptist History Writing

·       Land Transactions of Hutterite Immigration to Manitoba

·       Analysis and Interpretation of Schmiedeleut Faith and History

·       Schmiedeleut Smartphone Struggles

·       Schmiedeleut Schism

·       Adaptive Strategies on Hutterite Communities

·       Genetic Research with the Hutterites

·       Gemeindeordnungen and Discernment in the Hutterite World

Each is a good read, but the focus of this review is to highlight a few favourites, along with some thoughts about them and Hutterites today, who are looking for ways to work for peace and reconciliation between the two Schmiedeleut groups.

It’s helpful and appropriate that the first three essays focus on Hutterite history, including, von Schlachta’s Jakob Hutter: His Life and Thought, wherein Hutter is described as, “a charismatic leader with unique spiritual qualities, absolutely convinced that he had been called to serve as the bishop or shepherd of his flock.”  Reading von Schlachta’s account took me back to August 2013, on a Hutterite History tour in Europe, highlighted by a visit to Hutter’s birth place in Moos, the house in Klausen where he was captured, and the fortress Branzoll where he was held captive. These places are in South Tyrol, northern Italy today. This tour also included, Innsbruck, the city where Hutter was sentenced to death by fire, then burned at the stake beneath das Goldenes Dachl. Von Schlachta’s elaborates on Hutter’s life and thought, what he lived and died for: community of goods, nonviolence, adult baptism and discipleship.

Von Schlachta’s details about Hutter’s work in his native Tyrol to gather and minister to his “flock” – including secret baptisms and Communion services – highlight the image of Hutter as an untiring leader in establishing an early version of Community of Goods, as he sought to meet their physical needs also. 

Intensified persecution compelled Hutter to escort small groups to Moravia, where, in 1528 a group of Anabaptists had been inspired to initiate Community of Goods. (Modern historians acknowledge that the route Hutter mapped out for these life-threatening circumstances are comparable with the Underground Railroad utilized by escaped black slaves in the southern US in the 1870’s – in strategy, intelligence and scope). 

Von Schlachta’s recurring metaphor, “the tightening net” adds suspense and evokes pictures used by local historians over the years to describe the desperate, unethical measures of Archduke Ferdinand I to have Hutter captured: Imposing a Kopfgeldjagd, bounty hunt, for information to Hutter’s whereabouts/capture, as well as waiving the law against pursuing anyone across borders. It also heightens the almost unbearable poignancy. This chapter caused me to pause yet again, in awe and gratitude for our history, particularly the women and men of faith who walked before us, setting stellar examples of christliche Gemeinschaft, Christian community and martyrdom.

Highlighting another historical aspect of Hutterite history, James M. Stayer writes about the beginnings of Anabaptist history writing, with emphasis on Ältester Kaspar Braitmichel who started das Groβe Geschichtbuch der Hutterischen Brüder, the Chronicle of the Hutterian Brethren in the late 1560s, thus becoming the first Anabaptist Historian. Later historians found Braitmichel’s details and dates sometimes differed from those of other writers, these inaccuracies notwithstanding, Braitmichel still left a sterling legacy. Stayer writes, “It is only when Braitmichel repeats in greater detail the account of the division of the people of the sword, die Schwertler, and the people of the staff, die Stäbler, in Nikolsburg and the exodus of the latter to Austerlitz in March 1528, this time listing it correctly as 1528 (not 1526), that the Chronicle begins to have true worth as a historical source, although continuing to be a partisan history.”  Braitmichel’s dedication to his work is evident in his final longing. When he was “unable to continue because of physical weakness and a problem with my eyes” he expressed this wish: “I still hope that through this beginning God will move others to carry on this work with even greater diligence, as completely as possible.”  Which begs the question: In recent years, how many Hutterites have been “moved to carry on this work”? May Braitmichel’s wish be fulfilled, perhaps even by someone after reading and being inspired by Navigating Tradition and Innovation.

Sections of Bruce Wiebe’s Despairing in Canada are a more challenging read. After several pages, the lengthy paragraphs with their numerous names of people, places and payments, as well as section, township and range numbers tend to have a dizzying effect. Nevertheless, it’s essential for this data to be documented, rendering it worthwhile work that is especially valuable for scholars conducting historical research.

The sections about two abandoned communities, Thorndale (1924-1929) and Roseisle (1929-1936) near Manitou, Manitoba, are very interesting, since I’m writing about that era! Bruce Wiebe obviously spent a tremendous amount of time researching and recording this information, discovering some surprising gems, including a seven-stanza German song, written or recopied by my great-aunt, the late Katherina J. Waldner (nee Maendel), of Rosedale Colony, at Elie, Manitoba. From this song Wiebe derived the title of his essay, Despairing in Canada, Verloren in Kanada. He also translated it into English. Here is verse two, which expresses the deep anxiety and disorientation, over the community’s overwhelming debt load.

Despairing in Canada,

In dear Manitoba;

We already owe half a million.

Is that not over the limit?

 

 Verloren in Kanada,

Im lieben Manitoba.

Wir schulden schon ein halb Million.

Ist das nicht über die Massen?

 

Ian Kleinsasser’s Voices of Conflict, evoked painful emotions, especially thinking about my own extended family that, like so many others, became divided and confused, after the 1992 church schism. Sadly, some of the wounds are still festering. Nobody could fully understand all the dynamics at the time, or even know about everything that happened during those years, which likely is the case for most, if not all Hutterites.  Therefore, Kleinsasser’s essay is important and long overdue. One is grateful that this part of our history is now documented and available in such an accessible format. Much food for thought and discussion here!

The final essay, Building Capacity for Communal Conversation, by Jesse Hofer, offers a glimpse at tentative steps taken, shifts in church policy. For example, ministers are called by our Elder, Arnold Hofer “…to lead discussions in their respective communities about how they have dealt with the issue of the church division in general…how they have treated members, with respect to visiting rights for Group II relatives…”  Jesse Hofer adds, “These developments reflect an important shift in Schmiedeleut I church policy…  Several biblical and theological reasons why conversation is vital for the life and witness of the church will be examined. …a number of examples and practical suggestions for developing a stronger and healthier culture of discernment will be considered.”  

Regarding the church Schism, brings to mind a quote in von Schlachta’s essay, describing the treacherous conditions of sixteenth-century roads, which Jakob Hutter traveled: “This path has not been improved for many years: the cobblestones are completely gone, the ruts are deep and rocky, and in rainy weather wagons sink up to their axles.”  The roads we Hutterites traveled in the decades since our church split have been similarly rocky and uneven; however, with God’s help and communal discernment, we can grade the rough path, and replace the missing cobblestones; that is, find our way back towards common ground between the two groups, building on respect and brotherhood, as we prayerfully tread this uncertain path towards church reconciliation.

One of the major strengths of Navigating Traditions and Innovation is its exhaustive bibliography – over fifty pages of resources on topics of Hutterites/Hutterite life, including a number by Hutterian authors. It features a wide spectrum from scholarly/historic works to children’s picture books to storytelling CDs in the Hutterian dialect! However, should there be another printing, more could be added including, Haban Pottery, Béla Krisztinkovich, A History of Haban Ceramics, J. Eugene Horvath and Maria H. Krisztinkovich and Haban Myth 1593 – 1738, Treasures from Hungarian Private Collections, Museum of Applied Arts Budapest and Embroidered Calligraphy -- Canadian Hutterite Samplers, Maria H. Krisztinkovich.

In starting to read this book, it was unclear what would be its major impression. Thus, it is more than a little astonishing that its essence is the importance of church reconciliation. As Hutterites, living Christian community of goods, we have much in common and some of it is beautifully illustrated in this volume: faith, communal life, history, Anabaptist writings, including our sermons, industries, family ties and genetics, dress code and much more. Yet, we have this wall of self-righteousness, judgementalism, past hurts, unforgiveness, lovelessness, bitterness… between the two groups. Some years ago, this reviewer walked along the site of the former Berlin Wall, reflecting on the miracle that this brought down horrible structure after twenty-eight years! Therefore, surely, there’s hope for reconciliation and peace between the two Schmiedeleut groups; endeavor to respect each other’s differences and peacefully go our separate ways, as the biblical Abraham said to his nephew, Lot, “Denn wir sind Brüder.” “Because we are brothers.”

It’s to be hoped, “devoutly to be wished” as Shakespeare would say, that many Hutterites will read and appreciate this book refusing to be intimidated by the fact that it’s a scholarly work, and without deeming it “too thick and difficult”. While it is thick and heavy, it’s not as difficult as one might expect. Besides learning from excellent writers some interesting facts about our history and Hutterites today, Navigating Traditions and Innovation will hopefully inspire dialogues, especially between members of the two Schmiedeleut Groups. As Jesse Hofer proposes, “We can strive for unity by talking about our differences and by discussing our hopes and dreams for our community, instead of secretly gossiping about how we have been mistreated or how somebody made the wrong decision.”

Linda Maendel, Crystal Spring Colony

This review was first published in the Manitoba Historical Society's, magazine, Prairie History. 

The book is available on Amazon  and at HB Book Centre, Magregor, Manitoba.