December 2014

As we conclude the 75th anniversary year of the three U.S. provinces, the chronicle gives us a few last glimpses of the holidays at the new motherhouses.

            At Marycrest, the first two postulants arrived on September 10 and were joined on the Feast of Christ the King by a third young woman.  “Each of the special feasts so dear to the heart of Mother Magdalen’s daughters brought its particular joy, both spiritual and temporal—that of our Holy Father St. Francis, good St. Nicholas, Christmas and Holy Innocents.  These were revelations to the postulants, and they entered into the spirit of all with a childlike simplicity.”

            At Mt. Alverno, meanwhile, four young women had entered in September.  They, too, were all unknowing, and on the afternoon of December 5 were introduced to the wonders of St. Nicholas.  As they accompanied the professed sisters to the refectory they were greeted by “a glimpse into fairyland.”  Gifts had been supplied by Mothers Clement, Cherubim, Marita, and Tarcissia.

At each place stood a jolly little washcloth man holding a toothbrush under one arm and shoelaces under the other.  A gingerbread man smiled  . . . from his place on a plate of homemade cookies and candy.  A large peppermint stick and a lollypop stuck in a ball of popcorn gave a festive look to the table.  At each place was an envelope . . .holy pictures, Sacred Heart badge, medals, etc.  There were useful gifts too, of soap, pencils, and wearing apparel at each place.

Only a short time remained to Christmas, the first one for the Motherhouse at Mount Alverno (and at Marycrest).  The entire community worked at preparing the spiritual crib.  Surely the Infant Jesus would shower many graces on the convent, and on this their first Christmas.

St. Nicholas visited Stella Niagara as well, of course.  There the sisters in the large refectory “were delighted to find new chairs instead of the benches used formerly.”  Christmas, itself, was somewhat different in that there were no visitors at the Midnight Mass.  It seems that in previous years a number of local pastors had objected to their parishioners going elsewhere for Mass.  That, combined with the fact that the crowd in the chapel continued to increase, led to the decision to discontinue welcoming guests for the midnight mass.  “Our friends were greatly disappointed, especially those who have been coming for many years.”  The chronicler, however, tried to put a good “spin” on things as she wrote, “For us the quiet was most welcome; the sisters appreciated to be able to assist at the Holy Sacrifice without distraction.”  

October 2014

FROM THE ARCHIVES

           Over the course of the past months we have been reading about the beginnings of the two new North American provinces.  Once the properties had been purchased (or general locations chosen), there were other important decisions to be made.

            At the provincial council meeting of April 23, 1938, names were chosen for the three provinces:  Holy Name (east), Sacred Heart (middle west), and St. Francis (Pacific Coast).  The new house in Monrovia was first referred to as “Alverno Heights,” but very soon the name “Mount Alverno” seemed more suitable.  “Marycrest” was chosen for the new Denver property.

            It had already been determined that postulants would be admitted in both the new places in September.  They would be considered aspirants until the approbation from Rome canonically establishing the new novitiate houses was received.  S. Immaculata McCarthy, Novice Mistress at Stella Niagara, would be the “Sister in Charge” in Denver, while M. Tarcissia Mulbay was selected for Monrovia.  S. Rose Bennett became the new Novice Mistress at Stella.

            It was also necessary to distribute the sisters in the three provinces—no easy task.  The chapter had already settled that the sisters would be permitted to choose to which province they wished to belong, but it had been thought the choice would be between Stella Niagara and one other.  Now the choice was among three provinces.  The requisite forms were drawn up and on May 25, 1938, all the Sisters throughout the whole Province, after the conclusion of prayers in Chapel, would assemble in the community and would make their decision in writing, witnessed by two other Sisters.  A solemn novena to the Holy Ghost for guidance and light in this important matter was to precede the making of these decisions.  Four choices were to be given:  Eastern Province, Middle West Province, Pacific Coast Province, or Indifferent. . . . the results showed that 280 chose the East, 94 the Middle West, 120 the Pacific Coast, 82 were indifferent; two did not sign, and the seventeen young Sisters who were to make their temporary vows in August were considered as belonging to the province from which they came.

               The autumn of 1938 saw the convening of the general chapter in Heythuysen.  Shortly before, the approbation of the Apostolic See for the division of the North American Province arrived and it was decided that the new provinces would be formally established on January 1, 1939.  This welcome news came to the sisters immediately following word that M. Aloysia Hellweg had again been chosen, after postulation to Rome, to serve another term of six years as general superior.

             M. Lidwina, M. Celsa Schmalen, and S. Gonzaga Miller returned to the U.S. on December 1.  On December 17 came the general council’s appointments for the two new provinces:

Sacred Heart:  M. Erica Hughes (provincial), M. Celsa Schmalen (1st  assistant), S. Dolores Disch, M. Immaculata McCarthy, and M. Elma Vifquain (councilors); M. Immaculata was also appointed novice mistress.  St. Francis:  M. Emma Gale (provincial), M. Clarissa Asman (1st assistant), M. Clement Finkle, M. Tarcissia Mulbay, and M. Marita Riddle (councilors); M. Tarcissia was appointed novice mistress.

             There was much to be done between Christmas and the new year when the provinces were to be officially established.  The “exodus” began and by January 1 the necessary changes had taken place—although some sisters remained at their assignments for some time  before they could be adequately replaced.  1938 had truly been a memorable year!

July 2014

FROM THE ARCHIVES

Permission having been received to form not two, but three provinces, M. Lidwina headed back toward Denver to conduct visitation in the middle western part of the country and to find a place suitable for the proposed Sacred Heart Province.  She visited several properties, but none seemed suitable, particularly in comparison with the “perfect” location obtained in California.  However, on May 2, she and M. Lucille Renier seemed “guided” by the Blessed Mother “to the place destined for them, afterwards to be known as ‘Marycrest,’ a beautiful 20-acre tract just outside the city limits, with a large house in perfect condition and admirable (sic) suited to their needs for several years.”   Once again in record time, on May 3, 1938, the purchase price of $25,000 was agreed upon and the deal was closed!  As the property had been appraised at between $30,000 and $50,000, it was agreed that a very good bargain had been made.

The house, itself, set back from Federal Boulevard and was about ten years old.  “The front faces the mountains with a superb view of the entire range, from Pike’s Peak to Long’s Peak.”  Large and well planned, it was well suited to the adaptations necessary to turn it into a convent with space for a chapel, parlor, two refectories, a kitchen “with all modern conveniences,” large bedrooms to be converted into dormitories, community room, provincial’s office and novitiate space.

The grounds, too, seemed perfectly designed for the new motherhouse property, “ with velvety lawns, beautiful trees . . . From early spring to late fall the sunken garden is a riot of hundreds of varieties of flowers laid out in formal beds . . . and, to one side of the garden, . . . a beautiful lily pond, the fountain in the shape of a lily, . . .  Truly it is all a veritable fairyland during the spring, summer, and fall.”

M. Lidwina then continued her visitation trip of the Midwest houses, but returned to Denver in June where she and M. Cherubim Rohr from O’Neill did much of the necessary shopping for Marycrest—including “some feathered, white inhabitants of the chicken house.” 

 Upon her return to Stella Niagara, M. Lidwina spent the next few months directing the preparation of the two new novitiate houses and many trunks and boxes were packed up with useful articles and sent off week after week to Denver and Monrovia.

 One interesting piece of trivia concerning the Marycrest property is that it was purchased from a Mr. and Mrs. Winslow; back at Stella Niagara, the southern portion of the property was originally the Winslow farm—however, there is no relation that we are aware of between the two Winslow families!

May 2014

The new property had been secured, but M. Lidwina was naturally desirous of having the other members of her council see it for themselves.  Although all four members could not make the trip, it was decided that M. Gerard Zimmermann and M. Dorothy Ortmeyer would come.  In the meantime M. Lidwina would continue with the visitation, traveling to Sacramento and Portland, then returning to meet the others in early March. 

The return trip south was rather harrowing as a late winter storm pummeled California, flooding cities and towns, and even undermining the tracks so that travel was perilous.  Although M. Lidwina and S. Bernice reached L.A. late, they were unharmed, having been on the last train through the San Fernando tunnel before it caved in!

M. Gerard’s and M. Dorothy’s trip was also impacted as they were caught in Las Vegas when floods washed away bridges and stalled trains.  Passengers were placed on buses to complete the westward trip, but they were turned back after several hours by rising waters and washed out roads.  Another route from Las Vegas was attempted and this time, after a twelve-hour ride, they arrived travel-worn but safe in L. A.

On Tuesday March 8, Father Francis Redman took the sisters out to Monrovia where “the newcomers were delighted with the mountain cove, and thought it ideally situated.”  Indeed, the Renaker property seemed perfectly suited for the motherhouse and novitiate of the soon-to-be established new province.

However, as M. Lidwina had made the westward journey from Denver, a good two days’ trip even on a fast train, and as she considered the vast distances to be covered in a western province stretching from Chicago to the coast, with houses already located in Denver, Nebraska, North and South Dakota, Montana, Washington, Oregon, California—all so widely separated, the thought forced itself upon her that the situation which the Chapter had tried to help by the division of provinces—the great distances to be covered by a Provincial Superior in caring for all houses in the provinces—would still remain a hindrance.  Then necessarily followed the idea—since we are dividing the province at this time, why not have three provinces instead of two, dividing this vast western territory into one which would stretch from the Mississippi to the Rockies, and the other from the Rockies to the Coast. 

When this was proposed to M. Gerard and M. Dorothy at the meeting of the Council on March 9 in Los Angeles, it met with their hearty approval, and the proposal, sanctioned by the Provincial Council, was then finally submitted to the General Council for approval, and on April 20 came the cable from Reverend Mother Aloysia, “Approved.”  Thus were born the two new western provinces.

                                (all quotations taken from Chronicle of the Division of the North American Province, 1938)

March 2014

When last we left them, M. Lidwina and S. Bernice had just arrived in Denver after a long train ride from Buffalo.  The primary reason for their trip was to conduct visitation and at that time there was only one convent in Denver—St. Elizabeth.  The secondary reason was to find a place suitable for the new western motherhouse and novitiate.  Five days is not a long time, but during those days, M. Lidwina completed the work of visitation and the two sisters visited “several beautiful estates” which seemed good possibilities for the new province’s needs.  However, nothing definite could be settled as M. Lidwina had been advised to also visit Los Angeles and its environs.  Due to the absence of Denver Bishop Urban J. Verhr, it was also impossible to learn if he would be willing to welcome them to the diocese.

February 1 found M. Lidwina once again on the train for a two day trip to Los Angeles.  There she began another round of property visits.  On February 8, accompanied by Francis Redman, ofm, and M. Clement Finkel, superior of St. Joseph Convent, she met with Archbishop John J. Cantwell.  This was to prove a very successful visit as the Archbishop was most amenable to having the sisters establish a motherhouse and novitiate in his archdiocese.  He assured M. Lidwina that he would be happy to assign schools to her care and even suggested a piece of property in Monrovia which was for sale.  He had just that day received information from a realtor about the Renaker Estate, “an 8.5 acre tract in the foothills, a mountain cove.”

Father Francis lost no time in taking Mother Lidwina and Mother Clement to Monrovia
to visit the property in question, and it seemed St. Francis himself must have
whispered in their ears—“This is the place!” for all felt immediately that this beautiful
spot must be the one intended from all eternity to be the center and source of that
spirit of St. Francis and Mother Magdalen which would in future years permeate
the region west of the Rockies and supplement the work of the sons of St. Francis
which had been dominant for the past three hundred years.

Indeed, the property was about 20 miles from L.A. and one mile from the center of Monrovia in the foothills of the Sierra Madre range.  It was surrounded on three sides by wooded hills and the fourth opened onto a vista of the San Gabriel Valley with the Pacific in the distance.  There were two buildings which could be adapted for the sisters’ use and the tranquility of the spot seemed truly ideal.

M. Lidwina was delighted and “that evening sent a long night letter to M. Gerard, her first assistant, describing the property and asking her to get in touch with the other members of the council to consider the purchase.”  The asking price on the $50,000 estate was a true bargain at $15,000!  By February 10, the positive answer was received and the deal was closed with a down payment of $500!

(all quotations taken from Chronicle of the Division of the North American Province, 1938)

January 2014

This year we mark the 75th anniversary of the division of the North American Province into three independent provinces: Holy Name (Stella Niagara), Sacred Heart (Denver), St. Francis (Monrovia à Sierra Madre à Redwood City). January 1, 1939, was the official date which not only set the seal, as it were, on the efforts of more than a year, but also saw the beginning of journeys which continue to this day.

So, how did it come about that a province that spanned the North American continent was reconfigured into three entities? From the time the first sisters arrived in Buffalo in 1874, the mission and then the province grew rapidly. By 1929 the newly created North American province was home to over 500 professed sisters, novices, and postulants living in 34 convents and staffing 45 institutions across the country. By 1936, the number of sisters had jumped to over 600! According to the revised Constitutions (1929), the provincial superior was to make a visitation of all the houses of her province at least once a year. This mandate called for almost superhuman stamina and meant that the provincial would have to spend the better part of each year on the road in order to visit houses and institutions stretching from the shores of the Atlantic to the hills of West Virginia, the banks of the Niagara and the Ohio, the plains of the Dakotas, the mile-high city, and on to the Golden State of California and the Pacific Northwest. With the gradual cessation of the “free” railroad passes, this travel would also strain the financial resources of the province. It was clear that something needed to be done.

During the provincial chapter of 1937, the question was proposed to the delegates as to whether the division should create two provinces of equal status, entirely independent of one another, or whether the western portion should remain for a few years a commissariat of the Eastern Province. The vote of the chapter was unanimous—to create two independent provinces, and the dividing line was to be the natural boundary between east and west—the Mississippi River, with Chicago as terminus in the north.
(Chronicle of the Division of the North American Province, 1938)

The requisite permission would be sought from the general council, but in the meantime, Mother Lidwina Jacobs embarked for her western visitation trip in January 1938. In addition to visiting all the sisters “in the west,” she also had the task of finding a suitable location for the new western motherhouse and novitiate—a place that “would be easily accessible to all parts of the new province, and in a diocese where our congregation would be welcomed by the bishop.” Prior to her departure, the provincial council determined that it might be advantageous to investigate potential sites in Denver or Los Angeles. Thus it was that on the morning of January 27, 1938, Mother Lidwina and her secretary, Sister Bernice Danley, arrived in Denver for visitation and reconnoitering!

As we move through this anniversary year, From the Archives will continue to look at some of the circumstances surrounding the formation of the three provinces.

November 2013

Over the course of the past two years, From the Archives has presented excerpts from S. Elisa Ackermans’ work, Our Sisters in Indonesia in the years 1940-1945:  In Particular the Internment in Camps from 1942-1945.  This month we turn to S. Elisa’s own impressions having researched and written the account of the hardships and anguish experienced by our Dutch and Javanese sisters during the war years.

What strikes one when reading the accounts of life in the camps is first of all the tone in which they have been written.  Perhaps because they were written after their authors’ return, the tone is moderate, at times resigned, with a hint of humour.  There are no expressions of dismay or repulsion.

Something else, however, is strongly and repeatedly expressed:  feelings of fear and uncertainty.  The sisters feared what might happen any time a Nip passed; this was largely due to the unpredictability of the Japanese’s’ behaviour, which would veer between normal and out of any proportion.  The uncertainty about the outcome of the internment was a consistent worry as well:  how long will it be until we are liberated, where will we be tomorrow and with whom, how are our fellow sisters elsewhere and how are family and friends at home in the Netherlands?

Being surrounded by death and sick people on a daily basis had a depressive effect in particular when this befell fellow sisters. . . . The complete absence of privacy and the continual noise and din that posed such a contrast to what the sisters were used to caused inner unrest, which made them less capable of dealing with the situation.

What was worst for the sisters was missing the rhythm of communal prayer, the daily celebration of the Eucharist and receiving H. Communion.  The situation differed between caps, but there was at least one camp in which the sisters did not have this opportunity at all during their entire internment.

(Although the sisters were largely spared corporal punishment) they were forced to undergo collective punishments, such as food deprivation, disconnecting the light and extra (field labor).  Yet on average the commanders of the camps treated our sisters, as well as other religious, with respect.  Perhaps the sisters challenged them less than other women, perhaps it was slightly easier for the sisters to obey the orders of others.  Their vow of obedience and many years of practice may have been of benefit to them in this situation.

Only after the sisters had finally arrived home did everybody realize the full extent of what had happened during the years of internment:  35 sisters had lost their lives the caps as a result of exhaustion, lack of physical resistance, hunger oedema, beri-beri, dysentery and other infectious diseases.  The sisters heard of the circumstances of their deaths from the surviving sisters and later read it all in the obituaries that were written about the deceased after their fellow sisters had returned.  These obituaries are moving witnesses of unnecessary suffering.

Those who died in the camps were younger sisters as well as aged sisters and sisters who had been ill before their internment.  The  protracted hardships . . . hastened their deaths.  One of these victims was Mother Hortense, who had health problems even before her internment.  In camp 8 in Ambarawa her health deteriorated rapidly, with the result that she had to giver her life back to her Creator at the relatively early age of 71.  Her death was a severe blow  to the sisters because she was very much loved and because many sisters had not been able to say goodbye to her who had been the “mother” of the entire mission.

It was not permitted that those sisters who died in camp Ambarawa be placed in the niches of the sisters’ cemetery there.  Like all internees they were buried in the section for the poor.  In 1950, however, all those who had died in the camp were reburied in the newly reorganized convent cemetery in Ambarawa.  The names of the 34 sisters were engraved on a plaque placed to the right side of the burial chapel.  Visitors to the cemetery today can still see this moving memorial to the Dutch sisters who lost their lives in the camps.

September 2013

With the signing of the peace treaty in August 1945, the war in the Pacific was officially over. Not only did troops think about returning home, the actual transition to civilian life began as soldiers, sailors, and airmen (and some women) began to be “mustered out.” For those who lived in the areas directly impacted by the long years of fighting, the end of the war did not mean an immediate return to “normalcy.” For our sisters in the East Indies who had suffered all the uncertainties, indignities, and terrors of life in the camps, there would be much left to endure.

As S. Elisa Ackermans describes in her work, Our Sisters in Indonesia in the years 1940-1945 . . .
As soon as the camp gates had been opened, arrangements were made to get everybody “home.” Sr. Xaverio, who had taken the place of the deceased Mother Hortense, took some firm decisions. East-Indian people could go to their families outside the camp at once. The Belandas [Dutch] were not allowed to leave, or only at their own risk—this was actually determined by the Red Cross, which carried the final responsibility. The sisters could go straight to the Maria School in Ambarawa, where Mother Gerardis and the East-Indian sisters resided: it was just half an hour’s walk. Every day little groups went there until orders were given that no Belanda could leave the camp any longer, not even at their own risk.

It was too dangerous for the Dutch to be seen “out and about.” However, the Red Cross did transfer the sick to hospitals, one of which was St. Elisabeth in Tjandi [Semarang]. Many of the sisters were, of course, very ill and so were brought there which was a good thing. Meantime, the other Dutch sisters were still in Camp 7, Ambarawa. The tides of nationalism were sweeping Java and many groups known as “pemudas” were taking to the streets and venting their fury against the Dutch colonisers. They searched anyone walking in the streets. They planted bombs in larger buildings and also set fire bombs. “At every entry to the city people had to be searched, for even old women would have hidden munitions in their clothes and children had munition in their lunch boxes.” The resistance developed into a full-fledged war and it took the British troops several months to restore some semblance of peace and order. It was not until December 1945 that all the sisters were released from Ambarawa and returned to Tjandi.

In addition to the physical dangers and deprivations, there was also the uncertainty regarding the future. They had survived so far, but what was to come? Would the Dutch sisters be allowed to stay in the East Indies or would they be forced to return to the Netherlands? Once again they were called to wait, for there was no quick or sure solution to the post war problems.

In the next column, we will hear from S. Elisa as she summarizes her impressions after reading first-hand the camp accounts written by the survivors.

July 2013

As the war continued to drag on in the South Pacific we learn from S. Elisa Ackermans’ work that our sisters were gradually moved from camp to camp and became concentrated in the camps of Ambarawa. 

 S. Marie-Joseph Donsen had been the director of the hospital in Tjandi where she seems to have gained a reputation as one who was willing to take great risks.  Although the Japanese did not accept protests, when she was asked to sign a request to be allowed to resign from the hospital she categorically refused, saying, “I do not sign lies.”  Despite their “annoyance” at this, the Japanese realized her worth and allowed her to remain until a capable alternative could be found.  S. Marie-Joseph thus became the last sister to be interned and when she arrived in Ambarawa she found a pitiable situation.  S. Didima, who had been severely traumatized, would not be left alone for even a minute—how to care for her?  The need for nursing care was great and she found herself in constant demand.  She cared especially for the old, sick men and was also a confidant for the young girls.  Because the Japanese came to the camp to choose their “comfort girls,” S. Marie-Joseph spoke to the camp commander and urged that he not allow this—all in vain. 

One evening 10 girls were collected in her presence:  despite all her efforts she was unable to prevent it.  The girls were taken away by force.  They were little more than children and did not even realize what was hanging over their heads.  Before going, they prayed in their childish innocence to Our Lady that they might keep their chastity.  Later, Sr. Marie-Joseph learned that five of them were pregnant and one had committed suicide.

Harassment was the order of the day, lack of sleep, little and poor food rations, no medicine—conditions continued to worsen as the weeks dragged on.  One day S. Marie-Joseph requested quinine that had come in so that she could treat the many suffering with malaria.  The guard “took two bottles, poured the contents on the floor and crushed the bottles under his big boots. ‘Help yourself,’ he said.” 

 By mid August 1945 even those who had somehow managed to survive all the hardships and remain relatively able were now felled by fevers and infections.  Everyone knew that they could not last much longer and yet they believed that the end could not be far off.  Then, suddenly they were joined at Ambarawa by the sisters from the Muntilan camp and, a few days later, by those from Solo, Mendut and Magelang.  Although this meant that conditions were even more crowded, there was great rejoicing at the reunion.  Rumors that Japan had capitulated reached the camp by August 22 and the next day the camp leaders announced that the peace treaty had been signed on August 15.  The war was over!

 S. Theophile wrote:

It is impossible to describe the joy and gratitude this news was greeted with.  The Dutch flag was hoisted, the national anthem was sung . . .  The rice rations were doubled that day.  The commander turned like a leaf on a tree, all oriental courtesy and affability.  The camp gates were opened wide, we were free to move around Ambarawa and passar (go to the market.)

But, as you will read in the next column, “normalcy” was still a long way off.

April 2013

We continue to follow the story of our sisters in Indonesia during the Japanese occupation--

Muntilan is located on the road from Semarang on the north coast of Java and Yogjakarta in the south, near the volcano Mt. Merapi.  It was the site of the camp where 42 sisters from the communities of Mendut, Muntilan, and Magelang were interned beginning on July 15, 1943.   There were 50 sisters from other congregations there as well.

            S. Elisa writes that life at Muntilan was fairly quiet at the beginning.  There was sufficient food and the sisters could even go into town for needed provisions.  “The Japanese also allowed Christmas festivities to be celebrated.”  However, by March 1944 the situation changed.

The harshness of camp life now really made itself known:  backbreaking labour on the land for at least 3 hours in a row and in the burning sun; dragging . . . heavy bags of rice from the camp to the church where it was distributed; pumping water was part of the sisters’ daily chores as well.  Normally a pump would be used for this purpose, but it had given up the ghost.  The Nip responsible for water provision simply said:  “I don’t need a new pump, I have more than enough living pumps here.”  Pumping up water by hand for 4,000 people every day was no mean feat. . . . Beatings were the order of the day in this camp.  The internees heard people screaming when the Japanese were beating them.

By mid-May, the sisters were assigned to a smaller room which also had to accommodate additional sisters who had been transferred from Camp Solo.  Among the new arrivals was S. Eliana Steegh who was critically ill and soon died.  She was buried in the cemetery next to S. Bernadette who had died shortly before.

August 1945 brought yet another move as the sisters packed what little remained (three chairs for 40 sisters) and were transported to Ambarawa/Camp 7 where they were reunited with Mother Xaverio Savelberg and her sisters from Semarang.

Camps 6, 7, and 8 at Ambarawa had seen many of the sisters transferred in and out during the internment period.  As in the other camps, the initial manageable situation soon deteriorated.

Diseases spread and a lack of room became acutely felt as the camps were flooded with people.  In the end it was so crowded that in the area where the sisters had to sleep each sister had just 60 cm to lie on.  They slept on a mat rather than a mattress, lying like sardines in a tin; the gallery where they slept was screened off, but, as Sr. Theophile said, “during tropical downpours the roof displayed the properties of a sieve.  But we would pick up our mat and lie somewhere in the centre aisle, although by doing so one did run the risk of being trod on by someone waling around in the night.”

In our next segment from S. Elisa’s book we will take a look at some of the descriptions of the Ambarawa camps and the experiences of the sisters who found themselves there.

February 2013

Throughout 2012, From the Archives has shared portions of S. Elisa Ackerman’s history, Our Sisters in Indonesia in the Years 1940-1945: In Particular the Internment Camps from 1942-1945. Because of S. Elisa’s research we have learned something of the "causes, the nature and the extent of the internment." We have read some of the particulars of individual camps and individual sisters.

This month we return, as it were, to the camp at Bangkong. Sisters from St. Elisabeth Hospital in Semarang had been divided into groups and sent to several camps. On August 3, 1943, the final group found themselves delivered to their own convent in Bangkong in another area of Semarang.

They hardly recognized their own house: they found it almost in ruins, with crying infants and shouting and screaming boys and girls everywhere. It was not exactly a happy arrival. They were each given a cell and together a communal room overlooking the street at the front. . . . The windows had even been boarded up, but if the Nip was away, they managed to peep through some cracks. On 1 September they saw the sisters of Gedangan with their goods and chattels passing by, traveling in open trucks . . . on their way to the camps . . ..

At the beginning it seemed not too bad. The sisters could even "follow Holy Mass from a distance, take Communion, and ‘celebrate’ a profession or name day feast." However, conditions soon worsened and they watched as the "contents of their convent were demolished under their own eyes." Even the chapel pews were sawn into camp beds and trestles. Punishment was frequent, ranging from beatings to being kept in total darkness from 6pm. ‘til the next morning. Soon their space was reduced and all the sisters were squeezed into the space that had been allotted for a common area.

[They lived] in that one room with 20 sisters from then on. . . . They made makeshift beds by placing the tour legs of each bed on top of their cabin trunks to build bunk beds. Soon there were ten beds in the air and underneath them, between the cabin trunks, they had created another ten sleeping spaces. . . . There was no room left to sit together, so each sister would sit in her own narrow corridor, on or next to the bed. . . . When the food was served, they would call out: "Dinner for Corridor A," followed by corridor B and then everybody would disappear into [her] own narrow corridor. They got used to everything, including this discomfort, but when somebody fell ill, she would have to lie amidst this circus, which was far from pleasant.

Bangkong was the camp where many 10 years old boys were transferred to. Boys were brutally separated from their mothers as soon as they reached the age of ten. The sisters took them under their wings and care for them like a second mother. Many contacts originating during that period far outlasted the war.

So life continued until September 10, 1944, when it was determined that most of the sisters would be transferred to camp Halmaheira, one of the worst and where, as we learned in an earlier article, nine sisters died between September 1944 and August 1945.